CLAIRVOYANCE 



J. C.F. GRUMBINE 




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COPYRIGHT DEPOSIT 



CLAIRVOYANCE 

THE SYSTEM OF PHILOSOPHY 
CONCERNING THE DIVINITY 
OF CLAIRVOYANCE 

ALSO A TREATISE ON 

Divination and Crystal Reading 



|3t 

J;C. F. GRUMBINE 

President oi " The College of Divine Sciences and Realization** 

and Author of "The System of Philosophy 

Concerning Divinity** 



FOURTH EDITION 



PUBLISHED BY THE ORDER OF THE WHITE ROSE 
BOSTON. MASS.- 1911 







Entered according to an act of Congress, in the year 1911 

By J. C. F. GRUMBINE 

in the office of the Librarian of Congress 
at Washington, D. C. 

Rights of Translation Reserved 



£CLA305953 



CONTENTS 

LESSON I. 
Clairvoyance, Its Definition and Office , 

LESSON II. 

Clairvoyance, Its Nature and Law of Manifestation 
and Expression. The Trance 

LESSON III. 
Consciousness 

LESSON IV. 
Clairvoyance and Intuition Compared and Correlated 

LESSON V. 
The Spirit Limited in Matter 

LESSON VI. 

The Science of Optics, Materially and Spiritually 
Considered 

LESSON VII. 
Vibrations, Their Law in Relation to Light and Sight 

LESSON VIII. 

Spirit in Relation to Time and Space. The Sphere 
and Office of Matter 



LESSON IX. 

Spirit in Relation to Control. The Uses of Mag- 
netism and Electricity. Hypnotism 

LESSON X. 
Color, Its Definition and Meaning 

LESSON XI. 

Clairvoyance and Consciousness in Relation to the 
Spiritual Perception 

LESSON XII. 

How the Sensitive is Unfolded in Clairvoyance. The 
Spirit's Laboratory 

LESSON XIII. 
The Highest Aspect of Clairvoyance 

LESSON XIV. 
Crystal Reading. Divination 



TO THE STUDENT OF THE NEW PSYCHOLOGY. 

THIS work is both novel and unique in its subject- 
matter as well as in the treatment of it. It is original, 
inasmuch as it marks a new era in metaphysics and spirit- 
ual science. It is a book within a book. It is one of a 
series of Teachings which form, as the author sees fit to 
name it "The System of Philosophy Concerning Divin- 
ity," of which the "Philosophy concerning the Divinity of 
Clairvoyance or the Perception" is the second one of the 
series. Collectively, these Teachings establish a rationale 
of Divinity. The philosophy herein taught will satisfy 
the needs of those who recognize spirit, the spiritual na- 
ture and the spiritual life. Its merits will and must stand 
the test of the invisible yet omnipotent spirit which 
shapes civilization and reveals consciousness. 

There is a growing faith in the Divinity of man and 
his functions. Supernaturalism as theologically conceived 
is scientifically impossible, but re-defined, that is, given a 
spiritual and not a dogmatic interpretation, heralds the 
reality of the spiritual world and its unchanging law. 
Phenomena and noumena are correlative and coexistent 
in the sphere of causality. All is law, the embodiment 
and expression of law. 

The time will come when churchmen like Professor 
Drummond will not be sacrificed upon the altar where 
the saintly son of man inspired their works in his name. 
England, Europe and the United States have paid dearly, 
they will yet pay more dearly, for the blood of a conse- 
crated liberalism. The wine press is still red with the 
fruitage of a fading century and the new age is casting 
a crown for the prophets of future generations. The 



Voice is still heard in the Wilderness and will not cease its 
celestial monotone. The prophet has his mission, he must 
sow the seed, whatever the world may care for the har- 
vest. It is destiny, it is Divinity. 

Speaking of this omnipresent law of spirit, a reformer 
of note has written : "The inspired men are few. Whence 
their emanation, where and how they got their power, 
and by what rule they lived, moved, and had their being, 
we know not. There is no explication to their lives. 
They rose from a shadow and they went in mist. We see 
them, feel them, but we know them not. They came, God's 
word upon their lips; they did their work, God's mantle 
about them; and they passed away, God's holy light be- 
tween the world and them, leaving behind a memory, 
half mortal and half myth." 

So it is, and so it wil ever be, while their vision and 
work leaven and idealize society. It is this law which the 
author of this book seeks to make clear, to prove that 
the soul is the oracle of the Divinity. 

Inspiration may be misunderstood, even denied, yet it 
is the law of thought.* Were it otherwise, it could not 
be. All thought is inspiration in character, source and 
end, and when truly analyzed establishes not only a 
priori knowledge but the eternality of spirit. Thought is 
spirit vibration, and has its source, not in the brain, nor 
in any of its functions, but in spirit. To understand this, 
it must be realized that even organism has its origin 
in spirit. Organism and organs pre-suppose their spirit- 
ual prototypes. Man as an entity, immured in matter, 
is to be conceived spiritually as well as materially; he is 
to be considered, not as an inverted pryamid, but in his 

*See book on "Telepathy," by the author. 



true relation to what he is, as well as what he manifests, 
that is, what is externalized. Organism is what it is, be- 
cause soul is what it is. Never is man what he is be- 
cause organism is what it is. Spirit, the organizer and seat 
of intelligence makes not only organism but organization 
possible. Thus the brain is acted upon, never does it act 
per se. Organism obeys, never does it govern, spirit. The 
brain demonstrates the existence of spirit, not its evolu- 
tion or involution. Its office is to manifest spirit as a 
mirror reflects the image of a form. In itself it is non- 
existent, non-creative, non-evolutionary. Thought shines 
through it as light through a lens. The brain neither 
creates nor produces thought — it reflects it. 

Thought as the effect of spirit is two-fold in its mode 
of manifestation. Always remember it is of and from 
spirit. Experience is thought manifested. It is more than 
demonstration. Tuition is experience; intuition is divine 
inspiration. Tuition is inspiration objectified. 

A line of demarcation should be drawn between intui- 
tion and inspiration as universally or philosophically in- 
terpreted and understood. Intuition is the source of truth 
from within — this we designate Divine Inspiration. 
Thought from a spirit or from spirits in or out of the ma- 
terial form is personal inspiration. It is often induced by 
suggestion and hypnotism. When not so induced, it is 
the direct or indirect transference of thought from plane 
to plane, through medial and harmonial conditions. 

That inspiration is possible today, evidence of a vari- 
ous kind could be cited, all of which is unnecessary 
when the source of thought is fully understood. 



Every act of life forms the character of spiritual being. 
This is the lesson of error, the aim of evil, that the soul 
divinely potential should rise into its apotheosis. 

The exercise of organs, nerves, senses, faculties, mind, 
is for one purpose. All subordinate or collateral aims pay 
tribute to this purpose. It is to reveal spirit. It shines as 
the day star when all other orbs of light are destroyed. 
Spirit towers as a flame, unquenchable and divine, when 
all other fires are extinguished. It attracts as it fashions 
the ego in every plane and sphere, and it radiates the 
light that lighteth everyone that cometh into the world. 
It is the Divinity that unrolls the shadow of life and 
death, truth and error, love and evil, in objective and 
subjective spheres of expression. It is the interpretation 
of the unchanging Law, of the Logos of religion, of the 
unspoken word of Mystics, of the knowledge of Science. 
It is, it governs being. It is God. All success, material 
and spiritual, must be one with it or it fails in its ideals. 
No superficial planes or height of being will avail to make 
it other than a consuming flame when shadows play in 
its aureole. Civilization, progress, history, are measured 
by it. It is the absolute standard of light. 

As science is evidenced by facts, so Divinity is evi- 
denced by consciousness.* 

As drops of rain, as springs, creeks and rivers are sub- 
ject to the law r of gravity and all seek their level, so souls, 
in segregation and schools, move toward one end and one 
affinitization. Reality dictates the modes of spirit and 
psychic manifestations and expressions. Life in every 
plane and sphere is harmonial and the exact illustration 

*Mystical experiences are no less evidences of spirit as physical 
(sense) experiences are evidences of exterior facts. 



of the numerals in mathematical relations. Geometry is 
the science of the soul's progress in the light of the 
square, triangle, star or double triangle and sphere as 
algebra is the science of time and motion. Thus matter 
in time and space serves spirit and both reflect and obey 
the law of mathematics. The ethic of Mathematics is 
Religion as the ethic of Science is Inspiration.* When 
either mathematics or inspiration is comprehended, the 
conflict between spirit, and matter, religion and science, 
Spiritualism and Materialism, is at end. 
- All thought in forms of tuition, sense experience, in- 
tuition or divine inspiration, realization are predicates of 
the soul's progress. Progress means literally "going 
forth," and the path of life is literally egress from ignor- 
ance and unconsciousness into truth. Hence illumination 
is the attainment of Divinity or realization. 

The manifestation and expression of spirit are for this 
purpose and this purpose only. Culture must then be 
radical, spiritual, as well as artistic, social and political, if 
it shall fulfill the end of Being. Education must be 
comprehensive, must include the science of the soul as 
well as matter, must include the philosophy of inspiration, 
as Divinity teaches and reveals it, as well as sensuous 
knowledge; it must reach in as well as out for the sur- 
passing light of the eternal self, if it is to lead mankind 
to a real height or an absolute attainment of spirit. To 
exist is to live, as to die is to attain consciousness. All 
efforts for unfoldment should advance the spirit nearer to 
Divinity. Hence, all attempt to confer with the denizens 
of another world should be for higher understanding of 

*The student will read profitably the luminous work on "Geometry 
and Faith" by Dr. Hill, late President of Harvard University. 



the Law of Being. Every aspiration for spiritual or 
medial advancement, for the practical understanding and 
use of adeptship, whether of the mental or material phases 
should be for the purpose of realizing Divinity, of leading 
mankind to a knowledge of the truth. 

Let it not come to pass in this century, as it was 
written of the first when the humble Nazarene walked 
the earth, "the Light shone into the darkness but the 
darkness apprehended it not;" rather, let it be said "the 
exceeding glory of the Light shone so that men felt it to 
be good to radiate it." This is the light which is revealed 
in the unfoldment of clairvoyance, the philosophy of which 
is here taught. Enter the temple of the spirit without 
fear, with clean hearts, and bow at the shrine where Love 
dictates her inspiration, and as each lesson is given, in- 
breathe its inspirations and gradually the veils will lift 
from the outward eyes and the condition that conceals 
the spirit, even angels, aye, God, will be removed and you 
will be privileged to see with the eye of omniscience. 
May the symbol of the "White Rose" teach you that angel 
love will lead you from above as it will inspire you from 
within until all things are fulfilled. 

The Order of the White Rose. 



SPIRITISM AND DIVINITY. 
J. C. F. Grumbine. 

The following extract of a lecture printed in the 
Banner of Light (July 9, 1904), defines the difference 
between Spiritism and the System of Philosophy Concern- 
ing Divinity. Mr. Grumbine advocates the independent 
realization of Divinity and so has advanced the cause of 
pure Spiritualism and Theosophy. 

"The spirit is universal. A spirit is personal. The 
spirit obtains and is immanent in all spirits. Spirits could 
not exist for one moment without spirit. The personal 
spirit lives, moves and has its being in the universal spirit 
This distinction is important to realize, for it lies at the 
basis of the spiritualistic and the spiritual movement. If 
there is any life, power, love, truth in the universe, it 
is because in the personal spirit it forever suggests the 
universal spirit. Spirits are divine in their nature be- 
cause they are essentially spirit. They express and mani- 
fest whatever is in the spirit or of God. 

If God is spirit, then there is and can be no God out- 
side of the universe, in which spirit and spirits obtain. 
Spirit is the radiant center about which spirits swarm as 
moths about an incandescent electric light. So far (as 
spirits) can they go and no farther. 

Forms or organisms define and limit spirits. This de- 
finition or limitation does not affect the spirit or God. 
Spirits are finite, relative, temporal — but the spirit in 
spirits is infinite, absolute, eternal. Matter is the sub- 



12 CLAIRVOYANCE 

stance (not the essence) of form because the mother 
(mater) of all separation, separateness, differentiation,- 
while spirit fashions and operates matter for expression 
and manifestation. 

Thus the Hindoo philosophy teaches that while to the 
natural man immured in the senses, matter seems to be 
reality, to the spiritual man, freed of the limitation of the 
senses, matter is an illusion, spirit is the only reality. The 
distinction, therefore, is made between phenomena and 
noumena, for the one is external and the other internal. 
Organism or form in matter, as a tree or a flower, is a 
phenomenon, but a thought, feeling, action, mind and 
affection are noumena. A spirit is to its body what a 
noumenon is to a phenomenon. This is the reason that 
the spiritual movement, as a religion and philosophy, has 
become popularly known as the spiritistic movement, 
dealing altogether with the science of noumena and 
phenomena, the one phase known as psychology, the other 
as physics. Spirits revel in noumena and phenomena. 
Be this as it may, the spiritual movement is as much 
greater than the spiritualistic (denominational or sec- 
tarian) or the spiritistic or personal movement as 
Universal Religion is greater than Unitarianism or 
Presbyterianism. All systems are good, but truth is 
impersonal and universal. 

Spiritualism is not new but old. The modern epoch is 
but a new chapter to the book which is still unfinished. 
Phenomena and spirits who manifest them are pretty 
nearly as old as spirit. Spirits excarnate operated in time 



CLAIRVOYANCE 13 

of Jesus, Moses, Buddha and Zoroaster. No age has 
been free of their operations. 

Mediums, so called, are not a new race of beings, but 
freaks of nature, human organisms through whom 
abnormal phenomena occur. By the use of the word 
freak I attach no odium to the word or the person. 
Spiritistic phenomena take place in a psychic organism 
abnormally — hence the significance of the word freak. 
An abnormality is not something which is unnatural — it 
is a variation from the type or a reproduction of the type 
by a reverse process. It is the normal acting abnormally, 
as though one should live wholly in the normal world in 
a subjective or trance state. That would be freakish. 
All spiritistic noumena and phenomena are freakish. To 
further explain, lest someone be prejudiced, one's own 
mind and body are natural, therefore there is nothing ab- 
normal or unnatural about our mental functions and pro- 
cesses and physical life and organism. But if one's will 
should be so controlled by an extraneous spirit influence, 
so that our thoughts would not be our own, so to speak, 
and the phenomena of forms which appear in our pres- 
ence would be distinctly different from our own — they 
would be freakish or abnormal, although perfectly natural 
and governed by natural law. 

I personally accept spiritistic phenomena as facts. I 
never deny their existence, but the law regulating them 
is for us to determine, not to hypothecate. When it is 
said that man thinks or feels, he sees, hears, smells, tastes, 
in short senses, he does so because he is spirit. The senses 
and organs do not perform their functions without him. 



14 CLAIRVOYANCE 

If he has a mind and a body it is because mind and body 
belong to spirits and are the vehicles of spirits — and are 
not the product of the dust. Their evolution depends 
upon their involution. He as spirit becomes an individ- 
ualized spirit, with a mind and a body. 

Now the spiritualistic movement has propagandized in 
behalf of spiritism, the mind and the body of mankind, 
through which the phenomena and noumeria of spirits 
have appeared and by which modern Spiritualism has be- 
come a graft on universal necromancy. The ideal of 
it was lost in what Emerson called a "rat hole revelation." 
What he meant was that Spiritualism is the revelation of 
the Being of God within each one and does not depend 
upon premortem or postmortem revelations, which are 
wholly personal in form and nature. Not that it is not 
good to know that incarnate and excarnate spirits can 
communicate with each other, but that it is best to com- 
mune consciously, spirit with spirit. 

We rejoice to know that the unseen world is so near 
and dear that our loved ones love us still and minister 
unto and help us, but they share with us the joy that the 
spirit, source of love and life eternal, has made it possible 
for life to be an ever present consciousness of being in 
which divine light is its splendor and divine love its 
benediction. They seek us to reveal to us God — our 
Divinity. They impress, influence, love and guide us that 
we may realize now and here that life is immortal, that 
the end of existence is not death, but life, abundant life, 
eternal life. This is the message of spirits to spirits, from 
the spirit in excarnate spirits to the spirit in incarnate 



CLAIRVOYANCE 15 

spirits. Have we heeded the message or are we degener- 
ating? Is our Spiritualism to die, the movement to disin- 
tegrate, the sect to disappear, because we wish to simply 
know that spirits survive the change called death and en- 
joy their personal interviews and communications, without 
realizing that we are essentially infinite, eternal, absolute, 
because God is the highest and best in us and we, too, 
can say, "I am that I am!" 

This is the dignity and sublimity of our Spiritualism 
that no height is unattainable, no bliss impossible, no 
glory beyond feeling or seeing, and that Universal Re- 
ligion — pure Spiritualism is waiting for our recognition 
and consciousness. We are immortal, not because we 
are mortal, but because eternal, because we are gods — 
God's own being. We can unfold and realize the God life 
which is Divinity, to be, if not mediums or mediators 
through whom God as well as spirits can operate, then 
seers, self -illuminated men with the spirit of God shining 
through our eyes, men who have found in life now and 
here the paths of the angels, the way of immortality, the 
end of all existence which is freedom and bliss. 



FIRST PRINCIPLES. 

1. Tranquilize the mental and material conditions by 
becoming at one with the spirit This is attained by ap- 
proaching the spirit in an aspirational or prayerful mood; 
by being receptive to inspirations as the earth is receptive 
to rays of light; by being passive, not negative in spirit, 
viz., positive to vibrations which play in the sea of 
materiality, and passive to vibrations which play in the 
sea of ethereality; by being calm and restful, not im- 
patient, anxious, worldly, selfish in your communion with 
spirit. Prepare, as it were, a mental state as smooth and 
lucid and as unruffled and unmarred by contrary vibra- 
tions as a placid bosom of a lake. Thus on or into the 
mind, as a mirror, the image of thought through the 
process of lucidity will appear. 

2. The vision will be assisted in concentration by fix- 
ing the eye on a clear glass filled with clear water (aqua 
pura), or a crystal, and watching, as it were, the scenes 
that appear and disappear. This is simply suggested as 
an aid and not as a necessity for those whose minds are 
distracted and whose vision will not respond to the will or 
spirit. Place the glass or crystal on a stand and have 
about it, when impressed, fresh flowers. Sit a few feet 
from the stand. Change the water at each sitting. 

3. Sit uniformly at stated times and place and three 
times a week, thirty minutes each time. Have the air 
in the room cool and fresh and free of all animal and 
vegetable impurities. 



CLAIRVOYANCE \7 

4. Sit in a dimly lighted room. When sitting, correlate 
all impressions, that is, subjective neumona, with all 
manifestations, or objective phenomena, of the spirit. Ob- 
serve the lights, forms, faces, symbols, names, places, that 
are shown to you and watch the development or develop- 
ing process through which you are taken. Note how 
conditions are prepared for the reflection of an idea in 
the subjective mind and thence (through mind) on matter. 
Observe how faces, figures, etc., are formed out of the 
magnetic waves that play in your atmosphere and perceive 
how, by holding the thought, the spirit weaves about it a 
form or image and which, when fully manifest, becomes 
a thought form, an etherialization or materialization. Do 
not yield by obsession or desire to the thought forms 
which play in the sphere of darkness, yield only to the 
God in you. 

5. Sit alone. Avoid promiscuous circles and influences. 
Sit with and follow the guidance of no mediums, lest your 
development is destroyed, the forces scattered and the 
guidance set at naught. 

6. Sit when conditions can be best adapted to the w 7 ork 
at hand. The morning or evening hours are the best. 

7. Sit facing the East, that you may be in line with the 
spiritual or ether wave currents which move eastward 
from the West. At night sleep with your head to the 
North by East. 

8. Be uniform in diet, sleep, habits, recreations. 

9. Use a vegetarian diet. Avoid, as far as it is possi- 
ble, meats, stimulants, tobacco, condiments, all greasy 
substances. 



18 CLAIRVOYANCE 

10. Live a pure, unselfish life, as spirituality has every- 
thing to do with clairvoyant realization. It furnishes a 
clear atmosphere for the spirit and thus extends the range 
of vision by furnishing a lucidity for definition and 
penetration. 

11. Music is a valuable accessory and helps to bring 
about the necessary receptivity. 

12. As unfoldment means a gradual attainment of 
Divinity clairvoyance is subject to the law that governs 
Divinity. Do not force results, but remember that though 
you are unaware, you through effort are reaching the 
end in view, and by holding the forces, co-operating with 
(and not by grieving) the spirit, you will attain to that 
soul elevation where, as in a mirror, the spiritual universe 
will appear reflected. This will be neither a mirage of 
the vision, nor a delusion of the senses, but a realization 
of Being. Go often with the Son of Man, the Teacher 
of Galilee, to the mountains and not only pray there but 
breathe the lessons of the heights. 

13. Keep the body and clothes clean. 

14. During the process of unfoldment, go where the 
best music and lectures may be heard and where paintings 
and scenery of a high order may be seen. Above all, live 
s* spiritual life, and keep close to the eternal self. 



A WORD ABOUT THE EXPERIMENTS. 

It is not intended that the experiments which follow 
each lesson should be applied abstractly. They should 
be tried often in all conditions of life and environments, 
as they are susceptible to manifold variations and im- 
plications. They are both esoteric and exoteric in char- 
acter and touch necessarily upon the field occupied by the 
System of Philosophy concerning the Divinity of sensi- 
tiveness. However, if the student will apply himself dili- 
gently to them, caring the most for successful results, and 
the least for pre-disposed prejudices as to their imprac- 
ticability or for the antecedent condemnation of the 
Mother Grundys of both Physical, Social and Phychologi- 
cal Sciences or the ipse dixit of self-elected infallibility, 
such spirit of research and consecration will bring its 
rewards. 



LESSON I. 

CLAIRVOYANCE. 

Its Definition and Office. 

In this series of teachings we shall not attempt nor seek 
to do the impossible. We are aware that clairvoyance, 
together with every other supernormal power of the 
spirit, is the potential possession of all beings. We are 
aware that, whatever may be its definition or office, it has 
its place in Nature, as is attested by the history of the 
alleged "miraculous", We are aware that though it is 
a faculty of the mind once denied by the agnostic and 
material scientist on the ground that spirit as such has 
no existence separable from brain or organism (which 
position has been proven false by the phenomena of hyp- 
notism, mind reading and telepathy), yet it is now ac- 
knowledged that clairvoyance is the psychic seeing, and 
hence a fact. The seemingly strange phenomena of 
clairvoyance, though declared by certain scientists to 
be the result of abnormal mental action or as the 
product of hallucination and hysteria, have made a pro- 
found impression on a more earnest class, who, like the 
eminent Prof. Alfred Wallace, Crookes, Zollner and Hare, 
have applied the most rigid material tests and found them 
to be just what they purported to be. The mental as well 
as the physical phases or forms of spirit manifestations 
respond to specific tests and prove by so doing their 
origin and place in Nature's phenomena. 



CLAIRVOYANCE 21 

The spirit, whatever, may be the inductions of scientists 
as to its origin or composition, is; and by this we mean, 
it, as truly as any so-called element, has a sphere in the 
universe and is explicable by her unchanging law. By 
Nature, we mean the realm inclusive of all forms of 
life. 

Spirit demonstrates its being as well as powers 
through the medium of Nature, and by her causation or 
law, it expresses itself. Whatever it is, Nature receives 
the reflection of it in her realms of causes and effects. 
She is the sea in which spirit swims, as ether is the 
medium that permeates all matter, and into this sea, as 
a mirror, the spirit reveals itself. The consciousness 
manifests in Nature with no less concern for and obe- 
dience to Law as the elements and forces of Nature. 
Psychology, as well as physics, belong to Nature and her 
processes, and there is naught anywhere in the domain 
of being that is not comprehended by Nature. 

The difficulty in the way of a clear and perfect under- 
standing of spirit in the sphere and light of its phe- 
nomena has been, first, the limitations which men of 
science or theology placed upon Nature and the ability 
of Nature to reveal or manifest spirit through her pro- 
cesses ; and, secondly, the lack of perception of the interior 
workings or immanency of spirit by which the phenomenal 
world is established in and through the noumenal world. 
That there is causation in Nature, or that Nature her- 
self must be unchanging in her causation, follows the 
rejection of the alleged supernatural or interposition 
or interference of Deity; and that such is the true con- 



22 » CLAIRVOYANCE 

ception of Nature, experience and knowledge prove; but, 
that in the consideration of causation, where there is 
unchanging law, science or theology should affirm the 
impossibility of spirit power as spirit manifestations 
exhibit it, that it is no part and corollary of this causation, 
is unquestionably presumptuous, if not prejudicial in 
the extreme. 

Excarnate spirits copy or plagiarize natural phenomena 
of causation in seances for the display of all kinds of 
materialization, and do so by a process they understand 
as a chemist combines the elements of hydrogen, sulphur 
and oxygen into sulphuric acid, or in a more simple 
way the atoms of hydrogen and oxygen to form water. 
This we call copying or plagiarizing Nature. The ele- 
ments exist and cannot be re-created by any spirit in- 
carnate or excarnate, but, through a knowledge of Na- 
ture, her law or processes spirits can combine and re- 
combine by Nature's own formulae. So, spirit manifes- 
tations of the seance room bear a likeness to the forms 
of Nature, inasmuch as they are fashioned after them, 
are, in plain words, materialized and de-materialized 
by compliance with her law. It takes spirit on either 
plane to effect the result. 

The question which we shall ask the materialist is, 
what does he know of Nature beyond the plane of vis- 
ible causes and effects which he terms Nature? He 
knows absolutely nothing. Without access to the knowl- 
edge which Spiritualism, illumination, intuition and clair- 
voyance give, he sees the shadowy or phenomenal side 
of life. He knows naught of another world or form of 



CLAIRVOYANCE 23 

life beyond the change called death. He doubts, denies 
and condemns all revelations of super-sensuous knowl- 
edge. 

And what is said concerning the material forms of the 
spirit phenomena, plagiarized from Nature by excarnate 
spirits in the seance room of mediums is equally true of 
the higher order of phenomena, the mental, such as clair- 
voyance and clairaudience, which are higher interior 
phases of spirit phenomena. 

Seeing and hearing spiritually is not impossible when 
it is remembered that it is the only kind of seeing and 
hearing that is possible; but when even seeing or hear- 
ing is reduced to sense perception then is it at all strange 
that more spiritual forms of seeing should be accepted 
by those who are ready for the facts? Mankind no longer 
accepts but rejects the mythology of the ancients, but a 
spiritual religion has not become less a fact or need of 
the soul, by the disintegration and destruction of fetish- 
ism. So, also, in the realm of science and philosophy, sys- 
tems of thought have been constructed by noble minds 
and each made truth more possible. 

So to this same truth we turn for the definition and in- 
terpretation of clairvoyance. And, possessed of the facts 
or phenomena of clairvoyance we have a right to reject 
any system of religion, science, or philosophy that first 
repudiates them and then denies clairvoyance as impos- 
sible. This is the true scientific spirit that should charac- 
terize our attitude to truth and demand a conformity, not 



24 CLAIRVOYANCE 

to dogmas of science or theology, but to facts, a readjust- 
ment of thought and thinking to the truth that must now 
as always shape its present and future definitions. 

Clairvoyance is, by definition, clear seeing. It is the 
awakened and awakening self -consciousness, and as such, 
broadly speaking, comprehends all that is symbolized by 
eyes, senses, faculties, intuition, mind and spirit. Among 
the Greeks it was likened to Apollo, who bore the flame of 
Jove around the world in a torch of piercing light, and by 
the Egyptians it was likened to the all seeing eye of Ra 
that never slept. Consciousness, which is the perfection 
of clairvoyance, is the most inclusive synonym that could 
possibly be employed to illustrate "seeing;" for between 
seeing and perceiving, or "seeing through" anything 
there is but a slight shade of difference of thought 
or meaning. To see anything, as the phrase is commonly 
used, is to see the outward form, and thus to understand 
the thing superficially; to see through anything is to see it 
not only in outward form but in essence, or as it is, and 
thus to perceive it and receive a true conception or defi- 
nition of it. Seeing thus leads to perceiving, and may be 
called the means whereby one sees. Yet what we here 
teach concerning seeing in contradistinction to perceiving 
must not be given a literal signification, but it must be 
taken in a broad, spiritual sense. Seeing is instrumental 
to perceiving, so far as material things, that is, their 
forms are concerned, but mind, soul, spirit, is basic to all 
seeing or perceiving. 

Organically the eye serves the so-called sense of sight; 
the sense of sight serves the mind ; the mind serves spirit, 



CLAIRVOYANCE 25 

in all that outworks destiny. The spirit is seemingly du- 
plex and reflex in character and action, and by this we 
mean it is concerned with the natural objective and sub- 
jective spiritual sphere of life. The objective is compre- 
hended by the material and the subjective* by the spiritual 
universe- The spirit receives upon the mind, impressions 
and it perceives them, according to its lucidity or ability 
to realize them. Thus, while impressions from the spirit- 
ual universe are constantly impinging on the mind/just as 
impressions from the material universe are floating in 
through the organ of the eye or sense of sight or feeling 
(for the veritable blind can "see" by feeling and thus 
form definitions of objects), few, indeed, are able to de- 
fine such impressions or realize them as such, or even 
draw a line of demarcation between impressions that enter 
from the objective and those that enter from the sub- 
jective mind. This is due to the fact that only a few are 
expert in analyzing impressions. Many regarding the 
mind as wholly objective have been concerned only with 
what is external, the senses or the sense sphere of life. 
Cognition has as result been limited by the necessity of 
the case to sensuous knowledge, and the ocean of in- 
spiration has been regarded as a mirage of the mind, hav- 
ing no real existence in the desert of earth forms and 
life; whereas this very ocean is causal and fundamental 
to all that proceeds from or recedes into it. 

•Subjective and objective are terms employed to define the tw» 
forms of mind, objective which is sensuous, and subjective which tfr 
mpersensuous. 



26 CLAIRVOYANCE 

The nature of the mind being at once recognized, more 
careful attention and scrutiny can be given to all that 
manifests itself in it; more than this, a deeper realization 
of consciousness and the far-reaching extent of clairvoy- 
ance can be had. 

If a definition of the forms of things as materially 
understood can be had through the objective mind and the 
outward vision or sense of sight, surely a definition of the 
forms of things as spiritually understood can be had 
through subjective mind and the inward vision or con- 
sciousness. If spirit is the eye that sees and perceives, 
then it has access to its own realm, that of spirit in the 
objective and subjective sphere and form. This is self- 
evident and follows the admission that the spiritual uni- 
verse is as the facts of life, of spirit excarnate prove. 

. 

This consciousness is the center of self-realization and 

of thought radiation. Here impressions meet, are re- 
ceived and perceived. This fact must be understood in 
the very beginning and the relation and principle of it 
thoroughly mastered or what will follow will be ambigu- 
ous and confusing. 

The mind is a lens of the spirit, but is spiritual in its 
character and composition, more so than the sensory, as 
the organ of the eye is the material lens of mind. Con- 
sciousness, in the final or absolute sense bears just such 
an intermediary relation to its various subordinate lenses 
in the spheres of spirit. 



CLAIRVOYANCE 27 

The soul is the primate* or basis of all organism and 
when this is understood, it cannot be said that the ma- 
terial form of organism does not bear an integral rela- 
tion to the soul as a function of soul. 

The type is the basis; it establishes all of its forms 
which are but its manifestations, and from it as to it 
proceeds the multiplicity of relations which forms the 
network or system of its operations. The system of 
muscles, veins, nerves, might, in an organic sense, be 
construed to be complete, if you begin from primates, as 
perception, intelligence, will, spirit, or the functions of 
organism, such as the sensory, brain and heart, for which 
they stand; yet they are correlated in order of form to 
the type which more readily approaches and bears a simili- 
tude to organism as spiritually comprehended. None of 
them could act independently, and yet each does an in- 
dependent work. Neither of them could exist in the spirit 
independently and each has a specific office and work in 
the divine arrangement. So, in this way, a similar con- 
gruity and harmony of relation and action exist between 
the organ eye, the sense of vision and the sensory where 
the sensations of outward visions are collected, and the 
mind and spirit in the consciousness which is the basis 
of them all; the prototype is found in the spiritual 
counterpart which is, at once and simultaneously in action, 
the original basis of them. Thus, from spirit, the con- 
sciousness opens the mystic all-seeing eye, veiled by the ar- 
rangement which is defined by materiality, organism and 
material expression, and seeing becomes a physical fact 



28 CLAIRVOYANCE 

Now could one see in the divine sense, the need of the 
eye, senses and mind would prove useless, but inasmuch as 
consciousness is awakened by the psychological process 
through which one passes in seeing, seeing thus through 
eyes, senses and mind, one becomes aware of himself, not 
only, to that degree that he is able to use and rise above 
them but to dispense with them altogether. By this we 
mean, one ceases to use them or they have served their 
office organically and functionally when the spirit 
awakens and the "I" in consciousness ceases to use an 
organ that is no longer helpful or necessary. Think of a 
life employing a sheaf, shell or chrysalis out of which, as 
from a sepulcher, it has risen into a resurrection of new 
and higher form of manifestation ! Think of a man cling- 
ing to the mind of childhood, after a higher and deeper 
consciousness has unfolded through the use of this same 
mind; think of a bird going back into the shell, after its 
wings have cut the air, and its eye has caught the ligtit 
of day; think of the spirit sighing to re-enter the womb 
of generative forms, after it has kissed the face of par- 
ent and received the caress of love from many friends, 
So, in like manner, not lost, but apotheosized, the soul 
enters through each form of organism, through even the 
mind into the consciousness of its Divinity. Organs and 
senses are necessary so long as the soul needs physical 
experiences. 

The fact is, that in the process of involution the mind 
with organism obeys the evolution of soul. All order and 
life, in expression, proceed by impulse and inspiration* 



CLAIRVOYANCE 29 

Impulse! is born of the soul and shapes the sours apothe- 
osis, and each impulse is in numerical order and in the 
succession of impulses, one law governs each and all. It 
is as the corpuscles of the blood that obey the beating or 
impulse of the heart, or the waves of the ocean or its tides 
that follow the magnetic and electric seas which influx 
the worlds. Not chaos, but order, is Nature's law. And 
as in each atom the impulse throbs obedient to that in the 
galaxy, so, in like manner, the will of God or Nature (as 
you please) shapes and inspires all motion which moves in 
the loom of life. 

The eye conforms not only to the inspiration of the 
original type of consciousness (which is to be realized), 
but to that objective and subjective form of conscious- 
ness, the mind, which now is; or, vice versa, conscious- 
ness conforms to the extreme limit of it in materiality, 
the sense of sight or the eye, which see because mind 
is in touch functionally and organically with matter. 

The office of the eye is to serve spirit in this effort to 
realize consciousness. And in so doing, in seeing and then 
perceiving things in the objective and subjective hemi- 
spheres of mind, clairvoyance is attained. 

We necessarily draw a line of demarcation between 
clairvoyance and mediumship,* and clairvoyance as here 
employed in the thought of the enfolded and unfolding 

tlmpulse invariably suggests inspiration. All mentation is to 
awaken the soul. There can be no form of consciousness that is not 
inspired and fashioned by spirit. 

*Mediumship is organic and clairvoyance a supernormal and con- 
scious vision. 



30 CLAIRVOYANCE 

ego in the consciousness; and yet, as there is no expres- 
sion of clairvoyance which is not at one with and de- 
ductive of consciousness, each has its place and serves a 
purpose. 

A clairvoyance which concerns the subjective mind as 
a clairvoyance that concerns the objective, merely for 
outward definition of forms is a clairvoyance of "seeing" 
but not a clairvoyance of "perceiving." Seeing is but 
beholding images of forms impressed upon the mind ; per- 
ception is realizing the purpose; and if appropriated, it is 
gaining lucidity of consciousness, by which a clear mys- 
tical vision of higher and deeper spheres, and planes of 
spirit and spiritual life may be realized. 

The student is advised to adhere strictly to this object 
of clairvoyant unfoldment and to seek for the attainment 
and advancement of this interior state of consciousness, 
wherein, is revealed the spirit and spiritual world and in 
which, as in the light of spirit can be seen, not only sub- 
jective and ideal forms of things, but their principle of 
action and their correspondence with outer forms. 

He that will climb to this height will be rewarded by 
the revelations of the spirit world, but he that loiters in 
the valley and will not ascend the mountain, who gazes 
at the heaven without and within through the fogs that 
intercept his terrestrial and celestial vision, will miss the 
object of these Teachings. 

Spiritual Clairvoyance will be the means of reaching 
the new heaven and the new earth, as defined by all true 
seers, and it will establish in each home an altar and a 



CLAIRVOYANCE 31 

shrine where spirit communion may be enjoyed and where 
the angels, ministrant upon earth's children, may approach, 
that both thereby may receive the light and benediction of 
the skies, the co-operation of spirit all about us. 



FIRST EXPERIMENT. 

Place a crystal, or a glass of clear, crystal water on 
the table. Become very passive and receptive. Concen- 
trate upon it and observe the pictures that manifest them- 
selves. After the sitting note the same on paper and 
make comparisons with successive experiments. Be care- 
ful to note whether these pictures are from the objective 
or subjective realm. 

After the mental images have disappeared, and the 
eye is no longer occupied with or distracted by the re- 
flections cast upon the glass or water, the so-called sublim- 
inal self or ego functioning supernormally will lift the 
veil between the natural or objective and the spiritual 
world. The psychical will come first and then the mystic 
sphere where sense phenomena are at an end. 



LESSON II. 

CLAIRVOYANCE. 

Its Nature and Law of Manifestation. 

We teach that consciousness in the sphere and light 
)f clairvoyance and that clairvoyance in the sphere and 
fight of consciousness are fundamental to a definition and 
Realization of being. _ 

We have sought to show how as the consciousness is 
unfolded, both seeing and perceiving become more marked 
and extended, if not more penetrative and piercing in the 
active, objective and passive, subjective mind. 

What obtains in one sphere and plane of vision, so far 
as the nature of clear seeing or clairvoyance is concerned, 
obtains with precisely the same purpose in more interior 
spheres and planes. There may be a variety of mani- 
festations in the one mode or many modes of expression 
of clairvoyance, yet never do the manifestations outgrow 
the purpose of them, never does the expression exceed in 
sovereignty the end which it subserves. What is true 
i)i optics, or the physical science of seeing, is true also 
lof consciousness. Consciousness is spiritually expressed 
,-as the outward eye is materially manifest, but on a more 
Spiritual plan of correspondence. This must be to ensure 
or to establish perfect unity of action. As in mechanics, 
there is co-ordination existing between the principles of 
dynamics, and the instruments through which these prin- 
ciples operate, between motion and matter, the mind of man 



34 CLAIRVOYANCE 

and the machine which he uses; so between the eye, the 
brain and the mind, in the larger sphere of the spirit, there 
is unity of design, purpose and action. If this is so, then^ 
the eye should reflect in materiality all that is potent in 
consciousness. So it does, but scientists are slow to accept 
such occult correspondencies. 

The nature of consciousness is seen in each function, 
or instrument which it uses, and as each function is an 
integral part of the human organism in which and through! 
which the spirit operates, the correspondence between) 
consciousness and the eye is only perceived when correctly, 
defined by and correlated with spirit which the organism 
subserves as it foreshadows. 

The office of the e'ye reveals the law and defines the 
nature of mind and consciousness. The eye becomes the 
symbol of the nature of clairvoyance. For if in or by it; 
consciousness is manifest, then the purpose of conscious- 
ness, as we understand it, in the light of clairvoyance, 
will be organically symbolized by the eye. Deeper and 
broader the vision may become, but the relationship will 
be the same. 

The eye is the citadel where "you," the personality, is 
posited to receive the impressions which play upon and\ 
enter your sphere of vision. "You" see and perceive them, 
and in so doing, reveal the power of spirit and conscious- 
ness in the light of clairvoyance, as well as normal seeing. 

Two conditions enter into the ability of seeing, in the 
objective and subjective mind, in the material and spirit- i 
ual universe. The first is "light" in the material, and,> 
second, light in the spiritual sense. The organ of seeing,! 



CLAIRVOYANCE 35 

the eye, has no ability to see in itself; for if it had there 
would be no need of mind. It might, as a mirror hold 
images of outward things in its myriad of lenses, but these 
would vanish with its own disintegration; but, even in 
such instance, light is necessary for reflection. There is 
no reflection without light, which must give or make the 
reflection possible. Thus the eye could receive no image 
of outward things in darkness except darkness which is a 
form of light and holds concealed in it all definition of 
things. The light of the sun, moon and stars, or artificial 
light, is absolutely necessary for a material definition of 
things; and only where this light obtains can the mind 
cognize sensations which carry from the world of phe- 
nomena to the world of spirit the result of seeing. *But, 
on the other hand, expose the lifeless organism, the 
body vacated by the spirit, to the light of the sun, and 
when life is extinct the light of the world has no message 
to the spirit. The transition of the spirit from mortal 
life puts an end to both sensation and seeing, as literally 
understood, and this light, which makes a definition of 
things possible, has served its purpose, so far as this per- 
son is" concerned. The material body does not feel, and 
while light plays about old and decaying forms, the life 
or spirit receives none of its effects. It has reached a 
plane where the need of physical light has ceased. 

Eliminate in the problem of soul, the mind as the func- 
tion of the spirit, on which are impressed and through 

*Recent scientific experiments in photography of radio active bodies 
as uranium and radium, evidence the presence of a fine, subtile aura 
or light by which objects in the dark are susceptible to photographic 
impression*. 



36 CLAIRVOYANCE 

which are preceived the sensations and images of sensa- 
tions from the outward world, and light, as thus re- 
ceived, would bring no message; but, by virtue of the 
divine arrangement of the organism to mind and spirit, 
not one ray of light is lost. As long as consciousness is 
expressed through the mind in organism, so long will the 
physical light serve its purpose. Some see little, others 
see more, as the degree of consciousness is realized, but 
the end is reached in all. 

There is, however, a perfect correlation and adaptability 
of rays of psychic light to rays which are supposedly phy- 
sical in character. For it is the rays of light from within 
the soul which, interblending with and correlating them- 
selves with the material rays of light, that make physical 
"vision" or seeing possible. 

Science must recognize sooner or later the light of 
consciousness as well as the physical light — one that is 
phenomenal and radiates the material universe, the other 
spiritual and prevades the spiritual universe. In sphere 
of law and action both reveal and subserve the same end. 

There is harmony existing between the eye and material 
rays of light, and the consciousness and the spiritual rays 
of light, and both interpenetrate each other; that is, each 
ray is immanent in the other. A child, in approaching 
knowledge from without, sees outwardly in the relations 
or definitions of things only that which the spiritual rays 
of light from within the soul inspire it to see. In other 
words, though the whole world is exposed to view by the 
light of the sun, it sees only what it is led to perceive. 



CLAIRVOYANCE 37 

only what appeals to it. Thus experience waits upon 
inspiration and tuition upon intuition, and science upon 
revelation. Thus the development or education of the 
child is from within outwardly, both in seeing and perceiv- 
ing of objects. 

The light of consciousness is the light that never was on 
land or sea, because it has its residence only in the spirit, 
and must there be perceived and realized. It is called 
the Light that "lighteth every one that cometh into the 
world" because to spirit it is the light from within its 
own mystic realm. This light is the law of material light 
and dictates its phenomena. Its astral spectrum is uni- 
formly the same. Its colors though finer have the same 
signification. As there is one white light in both the 
material and spiritual universe, the nature of both are the 
same. Both interact harmoniously to reveal and declare 
consciousness. This light of consciousness makes clair- 
voyance the source or means of realizing truth. 

If the student will form two circles and in one place 
the sun at the center and in the other the spirit, through 
which the spiritual as in the other the material rays of 
light proceed, and make each degree a ray of light, per- 
meating the other in both circles, he will form a clearer 
conception of what is here taught by the inter-relation and 
correspondence of the two forms of light. Number one in 
the circle of the sun corresponds and interacts with num- 
ber one in the circle of the spirit, and ever in mathemat- 
ical order and geometrical progression. As the unchang- 
ing law destinates both circles, a turn from one towards 



38 CLAIRVOYANCE 

two designates a higher unfoldment* of the ego. Be it 
not forgotten that one degree designates a spiral where 
spirit and matter interplay in this field of twofold light. 

The attainment of the soul's victory over matter is 
achieved by this transition in the circle of soul. Thus the 
expression of clairvoyance follows a purification of the 
ego from the necessity of experience because of ignorance 
into the consciousness of spirit and all that such con- 
sciousness involves. 

Clairvoyance is progressive. According to the diagram, 
which, if esoterically understood, will become the formula 
for solving history and civilization, the soul unfolds gradu- 
ally into the glory within itself. 

•'(Jnfoldment as here set forth signifies not a difference in kind but 
of degree of consciousness. Consciousness is qualitatively the same. 



SECOND EXPERIMENT. 

Sit in quiet concentration of spirit and form in the 
mind's eye an image of some one near and dear to you 
in spirit. Watch its formation and appearance and no* 
tice how it gradually becomes a spirit impression. Ob- 
serve, how it clothes itself in the habiliments of spirit, 
and in the picture there are scenes presented. Try this 
experiment over and over and again. The transition from 
sense to spirit will be made and you will enter the sphere 
of spirit at will. At first these exercises will appear 
imaginative but that impression will soon pass away. Sub- 
jective mentation of the highest and sublimest order which 
is the purpose of the experiment will take its place. The 
seeking of sensuous phenomena is the one serious handicap 
to the realization of Divinity. Divinity alone can and must 
be realized by Divinity. 



LESSON III. 
CONSCIOUSNESS. 

Consciousness is not dual, complex or multiform, but 
complete, integral, perfect. The degree of expression or 
realization of consciousness depends upon the sphere in 
which the ego manifests or expresses itself, but conscious- 
ness is ever the same. The question as to whether the 
object exhausts the subject as du Prel has luminously an- 
swered in the negative is one which touches not con- 
sciousness, but the ego itself. Consciousness as Divinity 
which it reveals maketh no veils or shadows. Forms which 
veil and reveal it are conditions which neither Divinity 
nor consciousness impose upon itself, but which show the 
state of the self as to its attraction or repulsions, the spir- 
ituality or materiality of what it loves. States and condi* 
tions of consciousness are external to consciousness and 
are not a part or a definition of consciousness. Con- 
sciousness may be reflected or refracted because of them, 
but it itself remains and is ever the same. 

It touches the object, that is, the forms of the thing or 
reality at and from the subjective or spiritual side, and 
therefore it must be said that the ego is never free of 
consciousness nor is consciousness ever absent from the 
ego. Whether the ego objectifies or subjectifies itself, 
that is, whether it is at the circumference or centre of 
being, that which makes it aware or is aware of itself, 
is consciousness, as complete, full and perfect then (as 
to the time or state) there (as to place or plane) as in 



CLAIRVOYANCE 41 

the Eternal and Absolute. This is why the word means 
literally "to know together, collectively, synthetically or 
as touching all relations" the ego, and for no other reason 
than that the ego may realize that it is and is not created 
or fashioned out of its forms. 

The mind and the intelligence are not consciousness, 
although neither could be without it. The mind is a con- 
dition of consciousness which becomes a veil, concealing 
and never revealing it. It, as a house divided against 
itself, has no coherence, permanence nor power in itself. 
It reflects and refracts consciousness and yet so subtile, 
occult, penetrative and mystic is the relation of the mind to 
it that the ego can pass from the sphere of it to the object 
or subject, deal with reality or with form, can commune 
with Divinity or spirits or communicate with matter with- 
out losing its identity. Indeed, the theme of conscious- 
ness is that the ego may always be self-realized, aware of 
itself whatever it does and whatever it is. 

Few philosophers have assigned to consciousness so 
divine an attribute or placed it as it is placed by "The 
System of Philosophy Concerning Divinity," as the priori 
realization of the Divine, neither sequential nor conse- 
quential in nature or content, but eternal and absolute. 

The alleged partition (which is hypothetical) of con- 
sciousness into the sub, hyper and superstates, into normal 
and supernormal and into such states as are defined by the 
words clairvoyant, clairaudient, clairsentient, entranced 
and luminous, the awakened, unawakened and potential 
consciousness, have to do with the ego and its sphere and 
plane of action. The ego has within itself the ability to 



42 CLAIRVOYANCE 

veil itself and thus by these self-imposed conditions enter 
into planes and spheres of maya. Maya is a Sanscrit word 
which means appearances, phenomena, illusions, evolution, 
matter, unreality, and has to do with that which is ever 
becoming but can never be. But whether the ego is ex- 
ploiting itself in such action as decreases or increases 
its sphere of consciousness, as that sphere is relatively 
conceived, consciousness itself is not and cannot be 
changed. When the ego is self-declared and self-real- 
ized it is in the consciousness, for consciousness has to do 
with the Absolute alone. There is no state beyond it. 

Recent metaphysics has favored the use of the words 
subjective and objective as objective and subjective mind, 
as broadly defining the sphere and plane of the ego's ex- 
pression and manifestation. Yet, so much more is con- 
tained and implied in the use of the words that unless 
one holds to the central idea that consciousness is un- 
create and unchanging, objectivity will conceal rather 
than reveal the nature of consciousness. The noumena 
which appear in the two forms of objective and subjective 
mind afford a speculative and novel view of the relation of 
the ego to the natural or physical and the spiritual or 
superphysical world and have furnished matter for a re- 
statement of psychology, if not, indeed, for a new psychol- 
ogy. The ego in the sphere of the objective mind (mind 
must here and always be indentified with the object and the 
objective function of consciousness) is limited by the 
senses, and the mind as such is grossly made up of im- 
pressions received through the senses. Experience belongs 
to the ego, not to the mind, and at once has to do with 



CLAIRVOYANCE 43 

the ego in the sphere of consciousness and Divinity. The 
senses may touch phenomena without apprehending, much 
more perceiving them, but when these impressions are ap- 
prehended by the spirit they then, and not until then, be- 
come resources or possessions of the ego, and are desig- 
nated experiences only when the ego becomes aware of 
them. Thus consciousness touches the object without los- 
ing its integrity or Divinity, and thus it evidences its im- 
manence in the object and objective world. 

Now a psychology which would assign to any function 
of the ego an office which does not belong to the ego or 
allow that any faculty, power or sense can act indepen- 
dently, is a pseudo system of psychology, for the ego, 
whatever may be its vehicles or functions, feels, thinks, 
wills, understands, realizes whatever touches it. 

This is its prerogative and not the prerogative of its 
faculties which are subordinate and subservient to it 
It can be said, following logically this line of reasoning, 
that it is the "I" that sees, hears, smells, tastes, touches, 
in short, senses anything and not the organ or sense, and 
that is what, at the very foundation of "The System of 
Philosophy Concerning Divinity," distinguishes Divinity 
a priori, from mind or organism as a vehicle or product 
if itself. This also is the dividing line between sense 
and intuition, mind and consciousness which will be made 
clearer as the teaching is unfolded. 

By the law of correspondence, consciousness is the same, 
that is, it is uniform in the subjective as in the objective 
mind, although the ego is dealing with a higher series of 
impressions, noumena or experiences. This series is as 



44 CLAIRVOYANCE 

functionally and conditionally relative to the ego in the 
sphere of consciousness as are the coarser, sensuous im- 
pressions of the objective world. And such is the one- 
ness and awareness of consciousness that as all objects, 
so all subjects stand revealed in its light. The distinction 
or difference is in the degree of correspondence between 
a phenomenon (form) and a noumenon (thought) and 
the ego in the sphere of one undivided, single conscious- 
ness. 

If the object or the subject could change, create or 
destroy consciousness, how could the ego survive any one 
impression or experience ? The very law of its being com- 
pels consciousness to be forever the same, wherever and 
whatever the ego may be. And this state of conscious- 
ness is important to remember, for upon it depends the 
destiny of the soul. As all conditions suggest and cor- 
respond to states and all states suggest and correspond to 
consciousness, so the ego is never without a realization of 
that which recalls it to itself and assures it of its eternal, 
infinite, absolute Being. 

Any series of phenomena or noumena, however variable 
and incomparable from a psychological standpoint, does 
not disprove the Divinity or perfection of consciousness, 
but always asserts the principle by which the ego attains 
its apotheosis. Levitation does not oppose gravitation ; one 
is the law of spirit, the other of matter, and both are 
modes of one unchanging law; for matter is more pon- 
derable than spirit, as the word "gravis," which means 
"weight," seems to convey, and to use occult language, 
law is shown to exist for both, and that while matter 



CLAIRVOYANCE 45 

goes down in the scale, so to speak, spirit goes up. 
The seeming opposition is removed when the law is 
shown to exist for both, and that matter and spirit 
obey that Law. Consciousness does not set at naught the 
object nor the subject with which the ego deals, but 
proves itself by obeying the Law which excludes the sub- 
ject when the object is dominant, the object when the sub- 
ject is dominant, or affords full realization to the ego 
when both object and subject are perceived, not as a dual- 
ity but in the sphere where God is all in all. 



THIRD EXPERIMENT. 

Realize how inspiration, intuition, thought, like a ray of 
light reveal consciousness. 



LESSON IV. 

CLAIRVOYANCE AND INTUITION COMPARED. 
AND CORRELATED. 

Intuition is one of the oracles of Divinity, of which 
consciousness is the broader term, which God uses in the 
dualized soul, the male and the female expressions, to re- 
veal guidance through the unchanging law. It can truly 
be designated the oracle of Divinity. Intuition is and has 
ever been associated with woman, and conscience with 
man and for the mystic reason, that woman symbolizes the 
passive principle and its correspondent in Divinity is 
divine inspiration (of which intuition is the oracle), 
while man symbolizes the active principle and its corres- 
pondent in Divinity is illumination. *The receptive prin- 
ciple is directly inspired and vitalized by celestial wisdom 
or love, while the active principle is directly inspired and 
vitalized by celestial power or will, while both are the 
mystic nexus or link (union through oneness, not differ- 
ence or differentiation) by which man and woman are 
united and married. Woman as the type of receptivity 
is the symbol of love in manifestation, or love in the 
function of maternity; man as the type of action, is the 
symbol of will in manifestation, or power in the function 
of paternity. Love in the woman is thus guided by in- 
tuition, while will in the man is led by conscience. Both 
oracles are the residence of omniscience and omnipotence, 
and as such are infallible and authoritative. 

*This is the exterior meaning of "the woman clothed with the sun." 



48 CLAIRVOYANCE 

Intuition deals with the vision in the spheres and on 
the planes of the visions, while conscience deals with 
the voice on the planes and in the spheres of the voices. 
Intuition guides and inspires the intelligent principle of 
the self in objectivity or forms created by desire. It 
governs the reason and human instinct and oracles the 
truth in love. Thus is the will of God expressed through 
love, the logos of omnipotence to omniscience in the 
sphere of woman, the symbol of receptivity. Conscience 
guides and inspires the emotional principle of the self 
in objectivity of forms created by desire, governs the 
moral sentiment and human passion and oracles truth in 
power. Thus is the love of God expressed through will, 
the logos of omniscience to omnipotence in the sphere 
of man, the symbol of action. Woman, as the receptive 
principle of Divinity easily takes on negativity and be- 
comes what she is not — the exact form of nothing. Man 
as the active principle of Divinity readily takes on posi- 
tivity and becomes the opposite of what he is — the ver- 
itable form of chaos. There it a mystic meaning and 
not a sense of degradation attached to the words nothing 
and chaos as here used. And the reason why intuition 
is clothed in the form of the vision, symbolized in sacred 
literature as the woman clothed with the sun or the 
lightning, and conscience is clothed in the form of the 
voice or the thunder, is that God mystically appeals to 
woman in the sphere of light (intelligence) with the 
divine inspiration of truth, while God mystically appeals 
to man in the sphere of sound (feeling) with the illumi- 



CLAIRVOYANCE 49 

nation of love.* This is true of generic or creative 
woman or man, but not true of woman or man, as the 
Madonna and the Christ. Here the self shines in the 
pure light of Being.t 

No attempt will here be made to refute the erro- 
neous statement of certain schools of philosophy, mor- 
ality and theology that there can be no exoteric or 
esoteric revelation of the unchanging law as now ac- 
knowledged practical by popular science and religion. 

In a priori teaching the spirit informs itself. It is 
self conscious, self led, self inspired, self realized. It 
remembers what it is, what it has been and is to be in the 
sphere where God is, and it can and will parallel and 
realize within itself whatever truth God reveals, has ever 
revealed or will ever reveal. This is the self's preroga- 
tive, that it is what it contains or possesses as an expres- 
sion or manifestation of itself or any self the world 
over. It is not here suggested nor implied that the self 
is always consciously omniscient, but this is unhesita- 
tingly affirmed, the self is never without consciousness 
in which the truth dwells as the sun in the empyrean. It 
can and will know whatever has been or will be known. 
This is self evident; and the evidence upon which the 
self rests its record and authority it within itself. 

Intuition is itself less dependent upon what it declares 
than what it is, because the record of itself can never 

*The great masters of music have been men and for the reason 
above cited. 

t Being is absolute. Existence is relative. Being stands for Oneness. 
Existence for differentiation. 



50 CLAIRVOYANCE 

transcend the vision of which the record is but a reflec- 
tion. Thus no number or records of intuitions can create 
or establish intuition. As an experience can not produce 
consciousness which is the state of Divinity, so the lower 
series can never dissolve itself into the higher. Between 
spheres of thought and modes of self-consciousness there 
is a correspondence but the relation is one of degree 
only and not of kind. Between each sphere and mode 
there is a degree of separateness in correspondence 
which the system of correspondence itself creates and 
which disappears when thought and mode are absolved 
by the self-realization of the God consciousness. All 
that the self experiences, either in thought or mode of 
mind is of its ordination or destiny and this is what is 
implied by the phrase "system of correspondence. , ' 

Intuition has its office and fills it, without suffering a 
loss or receiving a benefit from that which is less or 
more than itself. 

Such is the divine order or arrangement that reason 
is dependent upon intuition for its authority and office 
and some philosophers have gone so far as to affirm that 
reason itself is an intuition. Number is an intuition 
because mathematics is the formula of Divinity in differ- 
entation of form. Reason corroborates but never sets 
at naught an intuition and while it is true relatively that 
science is founded upon reason, truth, which is the basis 
of science, is the source and law of intuition. Science 
is not knowledge until it reveals and declares the truth. 



CLAIRVOYANCE 51 

Intuition as an oracle of Divinity is a sufficient guide 
in the affairs of life. It seeks to recover the personal 
spirit to the spirit and to have it realize that the ultimate 
of Being and action is within and not outside of the 
spirit. In the generic and individual sphere of being 
and life intuition is omniscient and therefore infallible 
and unfailing. And thus the church, the state and society 
must ever depend upon spirit and its vision and not the 
spirit upon them. From the spirit to a spirit or from 
spirit to spirits is the divine procedure and ordination 
of the one (Being) God as it differentiates into the many 
(existence) forms. And "The System of Philosophy 
concerning Divinity" teaches that God is one in many 
and can be followed and obeyed in the oracles of intu- 
ition where the ipse-dixit is no longer the past revelation 
carried over as a dogma into the present or higher life, 
but where it becomes the "I AM THAT I AM" in each 
soul, the source of divine inspiration, ever present and 
forever the same, sufficient unto and of itself for all 
human needs.t 

It is necessary that the student should have a clear per- 
ception and, so far as possible, an understanding of the re- 
lation which clairvoyance sustains to intuition. In a 
general way clairvoyance has been denned as the "per- 
ception" of the spirit, but as this word is vague, ambig- 
uous, and to some extent misleading, it will be wise to 
make the comparison between clairvoyance and intuition, 
more technical. 

tRama Krishna said God is in all men but all men are not in God. 



52 CLAIRVOYANCE 

In the first place, whatever human nature manifests, 
that the spirit reveals and possesses. Naught can come 
through the mind or into the sphere of mind, without 
originating first in the spirit.* The type refers to the 
prototype. Human nature by phrenologists has been 
designated a faculty and is said to occupy a special place 
in the frontal brain, closely associated with the percep- 
tions. It comprehends the perceptions in the outward 
sense of the word and is closely allied with the vision, 
the individuality, the ego or spirit. The fact is that in 
human nature the first gleam of the more occult con- 
sciousness came, for here, as it were, Divinity prepared 
the way for and opened the door to the mystic realm of 
soul. In this function of mind the echo of the celestial 
voices first was heard and here the soul became aware, 
through both the subjective and objective form of spirit 
manifestations, of its own immortality. 

Human nature, however, is not a faculty. It is a term 
which designates nature humanized which is one in law 
with divinity. It is a phase of the ego which has to do with 
the material universe in its subjective and objective forms. 
Mark, there is a subjective and objective sphere to both 
the spiritual and material universe, and, the spirit has to 
do with both in the sphere of consciousness. 

Objective refers to whatever belongs to ethereality 
or materiality and has to do with planes of inhabitation 
and manifestation, while subjective refers to spirituality 

*Maya or illusion, a word prominent in the Vedanta philosophy. — 
a state of mind or objectivity, though negative and external, is rela- 
tive to spirit. 



CLAIRVOYANCE 53 

and has to do with expressions of being or conscious- 
ness. Human nature is the extreme limit of conscious- 
ness, materially conceived or viewed, and is like the mind 
duplex, so to speak, in its workings and character. To 
illustrate, could you conceive of a mirror that could 
reflect what is within and without its own reflecting 
power, you would then have an idea of the power of 
the mind in general and of human nature in particular, 
as subjectively and objectively expressed. 

Here in the sphere of human nature the soul reaches 
out for the definition of reality and here it derives, by 
so doing, the definition of consciousness. It employs 
all that is potent in clairvoyance and intuition and at the 
same time shapes the objective by the subjective realiza- 
tion. In plain words, it derives by and through human 
nature the ability which is latent in consciousness and is 
expressed in the office of human nature, to enter deeper 
and still deeper into the uses and purposes of both clair- 
voyance and intuition. So that it comes to pass, in the 
natural evolution of human nature, as phrenology will 
attest, that such as are well developed in it are naturally 
both highly intuitive and clairvoyant, that is, they can 
exercise the more occult faculty of perceiving. 

The student should be guarded from accepting too 
broad an interpretation of even this statement, for we 
do not mean that one who simply acquires by seeing a 
knowledge of the world is to that degree more percep- 
tive, but we mean that as observation leads to generali- 
zation, and as a knowledge of one fact to a synthesis of 



54 CLAIRVOYANCE 

many facts, so the changes in the mind takes place, as the 
law of human nature is fulfilled. Human nature is a 
possession and refers to a state of the consciousness. 
It cannot be acquired by any artificial "learning" or 
adaptability to environments, but, though latent and dor- 
mant in all, it must be evolved by the same law that rules 
clairvoyance and intuition. Some indeed, may be de- 
ficient in it but efficient in clairvoyance and intuition, 
but this deficiency is due to the fact that human nature 
has fulfilled its mission and has given place to what is 
higher and more absolute. This is and will be so as the 
human race evolves a higher and at the same time a 
more spiritualized self consciousness. Nature avoids ex- 
cesses and utilizes vacuum. She has no use for and need 
of superfluity. Whatever form has served its end, that she 
at once disintegrates and destroys. She adapts herself to 
the new conditions as spirit realizes its total conscious- 
ness. And as the end as well as tendency of evolution is 
toward synthesis or unity, from facts to truth, or from 
experiences or results to law, so she hastens toward one 
end in all her manifestation and expressions — one apothe- 
sis. All means lead to this end. The end of organism 
is consciousness in the sphere of reality or Divinity. Al- 
ways, however, does reality dictate and outwork the end 
through the seemingly variety of forms. 

As human nature reaches the sphere of clairvoyance 
or intuition, it ceases to be potent as such and yields to 
the sphere of the vision and capacity of spirit that it 
has attained. In other words, it becomes a capacity for 
seeing and perceiving, subject to a quicker and sublimer 



CLAIRVOYANCE 55 

grade of vibrations and impressed with a more delicate, 
refined grade of light. The soul thus realizes psychic 
vision. Let it not be forgotten that all spirits in the un- 
foldment of grades and spheres of seeing and perceiv- 
ing are fundamentally subject to the law of human nature. 

It is in no sense true that highly intuitive and clair- 
voyant natures are such by a special dispensation of 
Divine Providence. God is no respecter of persons and 
what is for one is for all and what is possessed or mani- 
fest by one can be and is to be manifested by all. The 
unchanging law of Divinity holds all in its sphere.* 

The fact is, the races of mankind follow an inspirational 
law of progress, by which the unknown quantity be- 
comes the most known and the most understood. Jesus, 
Socrates, Appolonius, Buddha, Zoroaster, Hermes, all 
were apparently unknown quantities in the progressive 
order, for it was said of them and as a proof of the 
saying they were all persecuted and finally martyred: 
"They came to their own and their own received them 
not?" Yet they were a known quantity to the seers who 
foretold and recognized them, — to those whose eyes were 
opened. They were the day star of the new age and 
generation, by the light of which the civilization of the 
future should realize the apotheosis. 

Indeed, because this is so, the Divinity and eternality of 
consciousness are assured. Psychic faculties are the inlets 
to the ocean of spirit which ebbs and flows within the 
limitations of organism. Each faculty ceases as a fac- 

•Reincarnationists hold that whoever is precocious in any use of 
power earned that efficiency, talent or genius by practice. 



56 CLAIRVOYANCE 

ulty when the spirit needs it no longer as an avenue for 
expression. Thus memory becomes an open book, in 
which the past, present, and future can be read, when the 
spirit has outgrown the use of it as defined by the need 
or prejudice of it. When one does not believe that he 
is allied thus to consciousness, when he limits himself 
to the earth plane, wonder not that the full potency and 
radiance of the all-seeing eye are denied. 

Herein lies the mystery of perception, that em- 
bodied in and utilized, by human nature, it unfolds its 
power and sphere as human nature ceases as such and 
the spirit realizes its own consciousness. 

Perception is the word which designates the faculty 
of seeing and has to do with realization. 

Human nature is the perception specialized, that is, em- 
bodied in a source of analysis based on observation. To 
perceive anything is to utilize human nature. Here the 
spirit realizes consciousness in the sphere of experience 
and evolution. Consciousness, as the state of the mind, 
is as eternal as spirit and is not created by or for organ- 
ism or the processes through which the spirit becomes 
aware of it. But human nature and perception as thus 
denned, the latter superceding the other in the order of 
faculties, and the former being a basis of the develop- 
ment and realization of the latter, are very closely af- 
finitized to clairvoyance and intuition. Both are more 
interior in the sphere of consciousness and both are real- 
ized at a certain degree in the expressions of consciousness. 
Never is either human nature or perception free of the 
co-operation of clairvoyance. As all seeing is clair- 



CLAIRVOYANCE 57 

voyant, that is of spirit, so all perceiving is intuitive. 
However, there are degrees in the realization of both 
clairvoyance and intuition, and we here refer to this de- 
gree. Each soul attains it when it touches the mystic cir- 
cle. As all who travel to the sea board can see the ocean, 
so all who attain this degree of consciousness behold 
clairvoyantly and perceive intuitively, the ineffable light 
that is within all. 

Clairvoyance is the clearer seeing as intuition is the 
clearer perceiving of truth in the objective and subjective 
world. They refer to a more lucfd and unfolded expres- 
sion of consciousness. They lay hold of deeper and 
diviner relations of things. They see the unchanging 
law making inner as well as outer circles and perceive 
it, in its operation within, as on matter, within spirit and 
in the forms and ideas of it. 

We have designated intuition Divine or direct In- 
spiration from the Spirit, in contradistinction to the in- 
spiration of spirits. As clairvoyance is seeing clearer, 
that is, with a deeper ken or penetration, due to degrees 
of expression of consciousness, so intuition is perceiv- 
ing, knowing or understanding, with a like ken or pene- 
tration, due to the same causes. And it is for each to 
know that consciousness is the door which leads to God, 
the solvent of all error and evil, the source of all light, 
power and peace from within its own sphere of being. 
And beyond this it is for the student of mysticism to 
realize that this power of seeing and perceiving are pos- 
sible with all, and that they are possessions of spirit, to 
be unfolded and utilized. 



58 CLAIRVOYANCE 

Clairvoyance and intuition thus work in mutual reci- 
procity of sphere and aim, and lead the soul away from 
matter and the outward rays of light, away from reflec- 
tions and shadows with all their entanglements, away from 
the quagmire of materiality into the sphere of spirit, 
where the Light of God brings the vision and perception 
into perfect harmony with Divinity. 



FOURTH EXPERIMENT. 

Can you realize any unfoldment of spirit as thus de- 
clared ? 



LESSON V. 

SPIRIT LIMITED IN MATTER. 

There is no question but that "matter*" as the word is 
broadly understood means more than "materiality." It 
is not merely the stuff out of which is woven or fashioned 
the spirit's form and tabernacle, but it bears a relation, 
both subtile and occult, to the spirit in etherial form and 
the law and purpose of its life and expression. It is the 
form or physical mode of the spirit's being, and as such 
it is forever subject to it. The so-called elements of mat- 
ter which are regarded as unchanging and unchangeable, 
are fixed only in their chemical actions and affinities. 
While the matter is limited, spirit, by virtue of the un- 
changing law is absolute. There are various forms of 
limitation; the word limitation is not to be given a literal 
but a spiritual interpretation, and matter in the forms of 
limitation must ever be referred to spirit. Elements have 
a spiritual as well as a material sphere of expression 
and as the one is related to the other in the integrity of 
being, so the law of the one is the law of the other. 

If matter as materiality is subject to matter as ethereal- 
ity, the coarser and the grosser to the denser and finer and 
if crude only in the sense of sublimation, being governed 
by the same law, then the solvent of the body of nature 
is in ether. But what is ether ? Here chemistry is balked. 

*From the Latin word "mater" the mother substance from which 
all forms are created. Theosophy teaches that the Akasha is th«l 
ether or substance, of which matter is the grosser form. 



CLAIRVOYANCE 61 

It has no formulae, tools or appliances for penetrating the 
mystery of ether. The vibrations are more subtile, sub- 
lime and spiritual than those of light. Ether can pass 
through physical light without friction and without losing 
one degree of its quantity of force or momentum. It 
seems to be as a fixed mirror through which life's image 
can float without ripple or mar. And yet ethers create 
and respond to motion, and vibrate by the same law that 
effects activity in all other planes and spheres of chemical 
or elementary forces. As a medium, it interpenetrates 
the interstices of all elements and is subject to conditions 
more inherent in itself and in spirit than in ethereality, 
one of its forms, or in matter, as materiality, a more 
basic form or the base of all forms. Matter in forms of 
materiality and ethereality, outflow from ether, and ether 
is the reflexion of spirit. It has not existence per se. 
As time and space, which are alleged to be the properties 
of spirit, have no existence separable from spirit, as sweet- 
ness is a quality of matter, and has no existence in itself, 
so without spirit ether would be unthinkable — it could 
have no existence. If this be true, then it follows that 
matter as a form of ether, also manifests spirit, and in 
the material as in the spiritual universe is to be found 
potentially all that the soul manifests. This composes the 
soul's wardrobe which belongs to it as much as any of 
its faculties. Take, for instance, a spirit in its evolution. 
It first manifests itself in forms which are needful and 
adapted to the state of consciousness which it expresses. 
Out of this state it weaves, so to speak, the subtile tis- 
sues that make up its material habiliments or vesture. 



62 CLAIRVOYANCE 

These garments are its own, as this composite mass of 
matter, void and lifeless, so to speak, is its own, and hav- 
ing these elements allotted to it, by the law and integrity 
of being, the soul, expressing itself through them, in 
spheres and planes of involution and evolution, in the 
process toward the attainment of Divinity or apotheosis; 
it, with its form, according to the degree of consciousness 
it outworks, becomes gradually refined.* The spirit has 
material as well as spiritual possessions. It has property 
here and beyond the skies. It has a right to all that its 
Divinity gives it. And the object of the soul's apotheosis, 
in the fact of the indestructibility of the material uni- 
verse, as even the literalists teach, is in the realization 
of the eternality of its Divinity in all planes and spheres 
of expression. To possess anything is not to have it in 
the physical form but in the sense of the good that it 
affords. So when a spirit possesses a physical body and 
forfeits it by death, having outgrown and outlived its use, 
an interior one in the form of the etheric or spiritual 
body, takes its place. 

This spiritual body is the prototype, indeed, the harm- 
onial counterpart, or correspondent of the material body, 
and this finer body, which the excarnate spirit employs, is 
no less a possession, is no less the fashion of its per- 
sonality, is no less a type of what will follow in the 
evolution of the soul than the earth form. Indeed, what 
the spirit is to its consciousness in both planes of inhabi- 
tation, the body is to the soul. In the first body of the 
spirit is the idea of the fundamental personality and the 

-♦This x is the purpose of experience indicated by expression. 



CLAIRVOYANCE 63 

ultimate individuality. In the first body of the spirit, 
as in the last, are found the same elements, in different 
degrees of refinement and luminosity.* Organism is 
the soul's instrumentality and it must be interpreted, 
spiritually or physically, to be fully appreciated and un- 
derstood. And this organism of soul inheres in all forms 
of it, in the sphere, of the soul's expression. Nay, more 
than this, it defines as it establishes the character of 
the tabernacle that the spirit inhabits. Always is the 
lower order or form of organism conditioned by organ- 
ism ethereally and always in the order of planes, one, 
two, three and so on; following like spheres of con- 
sciousness, the development of the soul, the physical 
organism reaches the final type. 

Elements as ethers in forms, both material and spirit- 
ual, belong to the spirit and they are the spirit's property 
for reaching expression through manifestation. There 
is no more matter in crude than in fine, as there are no 
more ethers than souls to utilize them in the celestial 
life. For every spirit there is so much matter, and this 
matter is its property, and belongs to it. Upon this fact 
and the law of soul is established the science of Psy- 
chometry. This matter is referable to the soul and to 
the soul's type of personality, so that each soul attracts to 
it its own elements. It never holds in its sphere of 
Divinity, although it may utilize, elements that belong to 
other souls. It can only use what the type of personality 
needs, and we might go so far as to say that every ele- 
ment has its psychic attractions and repulsions. 

matter as radium or the ether is the the spirit of matter 
man,: divine elemental nature. 



64 CLAIRVOYANCB 

Consciousness is the law of the organization of the 
form. This being so, the vision of spirit in matter brings 
its own interpretation in its experiences. All elements 
tend toward psychic centers of attraction and repulsion. 
Polarity in one element moves toward a like polarity in 
soul. Thus nature maintains an inerrant equilibrium and 
thus the balance is out-stretched in all forms of life. 
The balance or Libra are the symbols of Divinity. They 
are enthroned in truth. 

The body, is, plainly speaking, the condition of con- 
sciousness which is the state of the soul.-j* Here is re- 
ceived and impressed the image, both human and divine. 
Here in materiality, the soul reaches the light of life, 
the impulse from Divinity, the inspiration of truth, and 
here it outworks, in the laboratory of Nature, the per- 
sonality in the light of the unchanging law. The body 
as a condition, is and must always and necessarily be, 
the reflex of the mind, the state of the consciousness of 
soul. In it in crude form is all that can and will be 
evolved. It is a photograph of a more interior and 
divine negative or image of soul; negative, because and 
when spiritualized, positive because and when material- 
ized. Yet in the condition as is illustrated by the body is 
the law of the state of consciousness of soul as is illus- 
trated by the mind. 

Thus spirit is limited in matter and every faculty of 
spirit is thus circumscribed.* This being so, it follows 

fAs a man thinketh, so is he. 

*This limitation, though necessary and inevitable is not absolute, 
but yields to the power of will as expressed in aspiration, the spiritual 
lite or destiny. 



CLAIRVOYANCE 65 

that the unfoldment of the spiritual perception is de- 
pendent on the consciousness, and that the body, in organ- 
ism, proves it. Consciousness is the perfect state of 
spirit that knows neither the limitation of time, nor 
space, perceives without seeing and is as the All Seeing 
eye. And as there is involved in consciousness the need 
of light, both as materially and spiritually understood, 
it follows that knowledge through the senses and wisdom 
through the perception are the inductive and deductive 
methods of illumination. 

The vision of a mortal is limited by the naturally self 
imposed conditions. So, also, is the vision of a spirit 
excarnate. It follows, that where the vision of a mortal 
and immortal is limited by the same state of life, all 
other conditions being equal, both are similarly limited 
in their spheres of clairvoyance. A spirit because ex- 
carnate cannot transcend the visual ray nor the clair- 
voyant penetration of a mortal, nor vice versa. But 
let it not be overlooked that not every such mortal 
utilizes or expresses to the fullest degree his clairvoy- 
ance. And this may be likewise true of excarnate spirit. 
But no degree of clairvoyance is denied a mortal, except 
that which is limited by his destiny. As expression is the 
purpose of destiny, clairvoyance follows that destiny. 

All who are clairvoyant discover veils or conditions. 
The soul's intuitive wisdom or inspiration is its own even 
when communicated by excarnate spirits. It knows and 
realizes it. As a river cannot rise higher than its source, 
so consciousness cannot bring a knowledge beyond the 
perception of the spirit, until that perception is deepened 



66 CLAIRVOYANCE 

by consciousness. Thus, what is received inspirationally 
under the guidance of the spirit can be received through 
intuition or the interior perception; and always is the 
former revelation one with the latter, according to the 
above principle. Thus, in the sphere of cause and effect, 
a mortal follows an absolute law, the process of seeing 
and perceiving being the same in all in harmonial states 
or spheres of consciousness. 

That some organisms are specially adapted to the ex- 
ercise of clairvoyance does not, in any sense disprove 
what is here affirmed. Mission is the purpose that souls 
fulfill and it refers to an adaptibility to the end for 
which the person is called or sent.* All have missions 
adapted to their peculiar sphere and plane of life, which 
are natural and divine. 

As seers or teachers, they are no more divine than 
common humanity. They, by virtue of their peculiarly 
sensitive and sympathetic organism, which reflects an 
impressional state of consciousness, find their place in life 
and become an heirophant or Avatar of a new age or 
a new dispensation. And these human spirits are as 
likely to be called forth from the hovel as the palace,f 
provided they are prepared for the mission. 

Preparation is the all important qualification or pre- 
requisite. 

*Even astrology ^roves this fact. That one who is the most or the 
best clairvoyant and clairvoyante is the one whose stars indicate and 
aspect it. 

fin Buddha and Christ, extremes of birth met, the one was of noble 
(blue blood) the other of common (red blood) birth. Both were 

Messiahs. 



CLAIRVOYANCE 67 

None who sustain the aspiration for clairvoyance will 
while away the hours in idle dreaming, but they will 
rationally and systematically unfold the spirit. No state 
of mind is fixed unless we fix it, for the expression of 
each age or cycle is so spiritually potential that the spirit 
can be quickened and illuminated beyond all extravagant 
imagining. If the object of development be to see and 
perceive, not only by means of supernormal use of power 
but through intuition, then success will be the fruition of 
patient effort. The limitations of nature are placed upon 
the ignorant and worldly or those who are wise in their 
own conceit, but the aspiring and trusting spirit, who 
approaches the light of inspiration, which is the light of 
clairvoyance, as a child, will not be denied access to the 
realms within or on high. Into the life of such the light 
of truth shines, that having eyes they may see and hav- 
ing ears they may hear, and having hearts they may 
understand what the spirit will declare to them. Aspire 
and toil for this surpassing use of power and the light 
of Nirvana will shine into the simplest and humblest 
soul and bring, in its radiance, a spiritual and clair- 
voyant vision both deep and divine, a revelation of sym- 
bols and spirit, of forms and reality, here and now. 



FIFTH EXPERIMENT. 

Fix your mind on the pentagram or a five-pointed star, 
and watch it. Observe what takes place back of, within 
and around it. 

Observe this closely. 

In order to make this experiment successfully place the 
star in white in a black ground and concentrate upon it. 
Deep breathe. This can be done by placing the middle 
finger of the right hand on the right nostril and closing 
it, and breathing, that is, inhaling and exhaling eighty 
times, watching all the while the star. Always sit on 
a plain wooden chair with left hand resting on left knee 
and feet flat on floor and back erect, not touching back 
of chair. 



LESSON VI. 

THE SCIENCE OF OPTICS MATERIALLY AND 
SPIRITUALLY CONSIDERED. 

The science of optics is not only the science of light 
but of seeing, as these words are both materially and 
spiritually understood. As the science of light is under- 
stood in relation to its phenomena, as its nature and 
source are still matters of conjecture and speculation, 
very little credence can or must be attached to the de- 
ductions of the natural philosopher. True, his doctrines 
and inferences are worthy of consideration and should 
be examined in the light of facts and reason, but no 
time-honored doctrine, no speculations of scientists, 
should have precedence over the truth. 

What if we should teach that the potency of the light 
is in its spirituality and not materiality, and that the 
eye is not the seat of its recognition as the brain is not 
the source of its sensation? What if we should declare 
that without spirit the light from without would be 
darkness to the brain? What if, after examining the 
claims of materialists, we should affirm that the spirit, 
through its own light, parallels in materiality, nay, in- 
terblends, by a process beyond the analysis or under- 
standing of man, its rays of light with the correspond- 
ing rays of the sun, so that there is a sphere of light 
formed, in which the soul manifestly exists? What if 
we should add that these spheres are spiral, radiant and 



70 CLAIRVOYANCE 

transparent, in which consciousness is revealed and un- 
foldment is outworked from within spirit? What if, at 
last, we should state that each soul has its sphere of 
darkness and light, through and by which it is working 
out the apotheosis? This is the purpose of this lesson. 

The spirit is the absolute source of light, has its own 
light, which is as many times more radiant and clearer 
than the sunlight as it is more luminous than its negative, 
the contrasting darkness. It is deific in luminosity, dif- 
fering manifestly only in degree. The quality is one. 
This light is colorless, but is, in the chemistry and media 
of form, through prisms and the spectrum analysis, of 
seven colors or three, in four complimentary forms mak- 
ing a uniform octave. These colors are red, yellow* 
and blue, making the complement of four, orange, 
green, indigo, violet, and the seven in all. A perfect 
and proportionate interfusion of the three or the seven 
will produce the white, more or less pure, as the colors 
and media are pure. As spirit is indefinable in form, 
so light is in color. None of the seven colors or the 
three can truly define it. It is capable of refrangibility, 
but it, in itself, defies analysis. 

Thought has a like composition and is capable in the 
spiritual prisms of a like frangibility, so that there are 
mystics who hold that thought is light. As there is no 
light without thought and no thought without light, there 

*Green is alleged by recent science to be a primary color or one of 
the three primates, of which red and blue are the other two. By 
occulists, yellow, however, will always be the natural tint or mediant 
between red and black on the objective, and blue and white on the 
subjective side of the mystic spectrum. 



CLAIRVOYANCE 71 

is some ground for their inferences. We, however, hold 
that light is a quality of thought but is not thought It 
is its atmosphere, potent and radiant as the thought is 
for good, but quite the reverse if for evil. All thought 
has its sphere of light and hence its degree of radia- 
tion. It interblends with like rays from all psychic cen- 
ters. It correlates itself by an integrity or law of 
spheres to thought in all planes, and in uniform degrees 
of vibration. Material light, so called, is thus affined 
with spiritual light, with a difference in souls. The par- 
ticular ray is to the general what the general is to the 
particular. In plain words, one soul is to another soul 
in sphere and plane what one (1) sphere of expression 
is to one (1) plane of manifestation of souls. As the 
sun is the source of material light and spirit is the source 
of spiritual light, souls live and move and have their 
being in both by an order and correspondence of spheres 
and planes which are numerically correlated and exact in 
both the material and spiritual universe. The outward 
ray that reaches the sensory responds to the inward ray 
of consciousness that correlates itself to it, and when 
the fusion or union is formed, the sensation of light and 
thought is apprehended and defined. 

Perception follows a deeper light, and while it is sub- 
ject to the same law, yet it is more interior and mystic 
in its operations. It works through objective and sub- 
jective spectra that are so delicate and spiritualized that 
no adequate conception of them can be formed or a 
definition or illustration given in the language of earth. 
The eye, the organ of vision, and sense of sight form the 



72 CLAIRVOYANCE 

cabinet where the forces, in the laboratory of spirit, are 
gathered and concentrated and where visions of things 
are "made up." Here the ego or spirit through the 
medium of the sense acts as a cabinet chemist, and, con- 
necting the psychic with the material ray of light which 
enters the pupil of the eye, the outward curtain, through 
which the light enters, by the principle of expansion or 
contraction, the pupil becoming contracted when the light 
is strong, and expanded when weak, forms the necessary 
image or definition of the object that is conveyed on the 
outward ray. The retina of the eye is the outer cabinet, 
a camera obscura, or a darkened chamber where the 
outward or material rays are married to the spiritual 
rays from within. This retina or camera obscura is 
dark, not in the spiritual but the material sense, and for 
the same purpose that the matrices for physical mani- 
festations are more or less darkened. The retina thus 
becomes negative to the positive spiritual as the positive 
spiritual becomes negative to the rays of correlated 
physical light. 

The womb of life in all forms of organism is con- 
structed on and operated by the same principle. Where- 
ever generation of life forms or thought forms is to take 
place, the process is one and the same, the differentiation 
being in mode or process, not in principle. Darkness is a 
condition for generation. The seed of life entering 
forms for generation follows the same law that controls 
life entering thought spheres. Each spirit is born and 
reborn in this sense, from plane and sphere to plane 
and sphere exteriority and interiorily. 



CLAIRVOYANCE 73 

Here in the retina, the light of the spirit reaches the 
rays of light through the eye and from the outward sun, 
and they are not absorbed here, but rather they are fash- 
ioned into the form that is conveyed by the thought of 
the ray from within. *The sense or sensory is the me- 
dium of translation. Here the form is given its spirit- 
ual type, its idea. And the significance of this is in the 
fact that only those outward forms are sensed that are 
consciously received. Forms may be seen but not per- 
ceived, as we have elsewhere shown. The spirit operates 
in this way, that the forms or definitions of outward 
things in the light of thought may be received. After- 
ward, as the inspiration dictates, as the ego is prepared 
to realize the materiality of the outward rays in the 
light of their spirituality, the perceptions are used and the 
ideas become realizations. When one degree of that 
state of consciousness is attained the soul passes to 
the next and so on, until that phase of its expression is 
fulfilled. Then in the loom of soul the pattern makes a 
shift, the warp and woof silently await the action of the 
shuttle in its forward and backward movements, while 

•Three powers or mental functions of spirit are grossly misunder- 
stood and vaguely denned by popular schools of psychology, viz.: 
Ideality, sublimity and imagination. It will be found by deep medi- 
tation that imagination and ideality are very closely related, objec- 
tively to reason and memory and subjectively to conscience and in- 
tuition; imagination is the seat of the image or form, where art gathers 
her inspiration and in occultism where matter is first impressed with 
outer physical appearances or shapes. Ideality is the seat of the idea 
or Logos where intellect and consciousness derive their causality and 
polarization through thought. Sublimity is a process of spiritualiza- 
tion and is made the means by which the mind and its contents are 
purified through the will. How important these functions are to 
spiritual unfoldment and in relation to the perception, clairvoyance and 
intuition, can at once be perceived. 



74 CLAIRVOYANCE 

the soul receives the rays of light from within and with- 
out, which, when sensed and perceived, embody the pur- 
pose of the design. Each sense acts in this order and 
to this end. The brain is the central office where all the 
organs are acting in accord with the ego. 

The senses act in perfect harmony with the organs, 
and as the medium between the brain and sensory each 
fulfills the office of the spirit, by connecting and trans- 
lating by means of the system the rays of correlated 
light. Strangely true is it that in both rays thought is 
conveyed, and most strangely true is it that an identical 
thought is revealed. 

The mind and brain act in unison with the spirit, and 
in the circle of these rays of light and thought all sen- 
sation as well as all definition of things, so far as the 
consciousness and perception of the spirit are concerned, 
are obtained. Thus the outward material ray is a hemi- 
sphere, and with the inward, spiritual ray makes a circle 
or sphere. Any one can become aware of this if he 
chooses to analyze thought as vision and vision as 
thought from center to circumference. Errors are made 
when the connection is not perfect, through disharmon- 
ious and incongruous organic and psychic conditions. 
But the law of truth is also the law of error. 

It is here maintained that the real source of light and 
vision, as of sensation and thought, is in spirit, and that 
spirit is the source of their definition, perception, demon- 
stration and realization. 

Thought is both positive and negative as materially 
and spiritually viewed. To spirit excarnate it is posi- 



CLAIRVOYANCE 75 

tive, as to spirit incarnate it is negative, and vice versa. 
To the outward mind of spirit, material light is positive 
while to spirit excarnate it is negative. So in the divine, 
organic and psychic arrangement, spirit, in the forma- 
tion of thought, generates it where the outward light is 
negatived by the spiritual light, which is positive, and, 
by such chemistry as is apposite in polarity and plane 
of operation from material chemistry, being subjective 
rather than objective, it develops material rays of light 
and all that is potent in them into the spiritual forms, 
so that they may be seen or manifested in mind or con- 
sciousness. The mind is the field where the spirit reveals 
its formations or visions of ideas. And sometimes its 
forms or visions are crude, as the brain, mind and out- 
ward media are disharmonized with the thought that is 
to be embodied. 

For every spiritual ray of light from psychic realms, 
or for every thought, there is a material counterpart in 
the sphere of material light. There are no more rays 
of material than rays of spiritual light. Thus the unity 
and integrity of the cosmos are maintained amid a seem- 
ing chaos and confusion. All is law, order and har- 
mony, even error and evil fulfilling the purpose of the 
law of spirit. 

The science of optics has this material and spiritual 
signification, and it is within the province of psychologi- 
cal science to demonstrate these facts which we have 
here declared. 



SIXTH EXPERIMENT. 

If this be true, is it not as easy to see and perceive 
etherealized things as physical, and if so, why then is not 
clairvoyance the gateway leading to the skies? Allow the 
spirit to gather up the rays of light which convey the 
visions celestial; observe and analyze what you perceive. 
Concentrate on the spirit and shut out from the mind and 
the eyes the solar rays of light. The mind will become 
the sphere for the revelation of wondrous scenes and 
beings from the spirit world. 



LESSON VII. 

VIBRATIONS: THEIR LAW IN RELATION TO 
LIGHT AND SIGHT. 

There is no question but that the science or law of 
vibration underlies the whole structure or organism of 
spirit. Whatever is potent in the universe expresses the 
action of spirit. Each life is a creature of this law and 
with its myriad of forms shares its regnancy and opera- 
tion. This law is one with the unchanging law, to which 
we so often refer, and is a mode of it. 

Vibration is pulsation, movement, momentum, as may 
be illustrated in the lungs or heart or crudely in the deli- 
cate spring of a watch, the swing of a pendulum, the 
oscillations of a magnetic needle, sound and light waves. 
It is the reiteration of force from one center to another, 
where action and reaction may be equal or unequal. 
Vibration presupposes a center, from which it derives 
its momentum. Each life is such center and while it is 
not apparent yet it is the cause of all of its phenomena. 
There is what may be termed mechanical or dyna- 
mic and psychic vibration and the former is under the 
government of the latter. Vibration is the interpretation 
of the spiral action of spirit. It is, in every plane and 
sphere of manifestation, the exact formula of the un- 
changing law. It is not senseless or unintelligent motion, 
but is the effect of cause, as intelligent as it is eternal. 



78 CLAIRVOYANCE 

The trend of modern science bears happily upon this 
System of Teaching. The tendency of materialism has 
been to divorce the dynamic from the psychic or spiritual 
causality on the ground that spirit is not existent and to 
explain the spiritual life on the ground of the moral. But 
the facts of Spiritualism, both in the ancient and modern 
world, and the universal prevalence of the phenomena 
of clairvoyance, clairsentience, clairaudience, hypnotism, 
and telepathy have turned the tide of thought to a more 
radical and opposite statement and interpretation of life. 

No one who is at all informed upon the subject denies 
that the phenomena of life are under the government of 
natural law, but there is a various interpretation or defi- 
nition of natural law. Scientists of the most ultra sort 
have been loath to make law and intelligence identical 
and they have been equally indisposed to externalize law. 
They have called it a process, a mode of action inherent in 
and indigenous to matter, and even where it seemed 
necessary for them to attribute to it inwardly they have 
suspected that the process termed "evolution," might 
sooner or later solve the problem. It is not to be denied 
but that this position is the triumph of the metaphysician. 
For though the Spiritualist does not confound law with 
intelligence or spirit, he makes law the mode of intelli- 
gence and thus is not driven to extreme and erroneous 
assumptions to account for the facts. Vibration is now 
admitted to be the mode of motion and the key, not only 
to the creation of form, but to the expression of normal 
and supernormal powers, consciousness being the solvent 
of all vibrations. 



CLAIRVOYANCE 79 

The so-called forces, as electricity and magnetism, are 
not laws, but conditions of matter, and they exhibit the 
action of the unchanging law in their respective spheres 
or planes. It must be remembered that the spirit, what- 
ever may be its other names, is the source of intelligence, 
the seat of law, the cause of all vibration. The material 
forms and phenomena of life act obediently to the vibra- 
tions or radiations of the spirit as here declared. Should 
one examine the vibrations of hydrogen or nitrogen, he 
will find that they are manifestly different (see tables of 
the vibration of gases)* each after its kind, because each 
element, so called, as a point of motion, depends upon 
its interior spirit for its vibration, as also it reflects and 
refracts the force given to it. 

Light loses naught of its potency or nature by vibration. 
Its nature is to vibrate at a uniform rate, always the same 
mathematically, -J*' 

This being so, as Nature in her manifestations and 
expressions of life evidences, we have a key to the solution 
of the problem of clairvoyance. Light obeys the unchang- 
ing law in every plane and sphere of consciousness. 
Consciousness fixes the radiation or vibrations of light 
spiritual and material. In exact mathematical numbers 
the vibration of spiritual light, in corresponding planes 
and spheres of consciousness, cannot be stated, but suffice 
it to say that the consciousness through the brain radiates 
in exact harmony with the outward ray that weds itself 

*In work on "Auras and Colors," by the author, 

tA table of color vibrations and their psychic significance can be 
found in the book on "Auras and Colors" by the author. 



80 CLAIRVOYANCE 

to the inward ray through the functions of the spirit. And 
these rays serve their purpose according to the principle 
of reflection and refraction. 

The eye and the brain, acting in harmony with the soul 
through the mind and spirit, receive the outward rays, 
not in their original impact or intensity, but by the process 
and in the form of translucent radiation and by the psy- 
chic as well as the organic functions, this interblending 
of the material and spiritual rays of light is effected. By 
means of this mystic process, the uniform vibrations of 
physical light are conformed to the uniform vibrations of 
spiritual light and all ratios are fixed by the state of the 
soul which is to be outworked and fulfilled. Angles of 
declination and inclination play an important part in this 
process, but they imply spiritual as well as psychological 
developments. Thus darkness serves its purpose as a 
mode of light where the vibrations are the least potent 
for spirituality but the most potent for materiality. 

We see only what we perceive, in both a material and 
spiritual sense. The key to seeing is also the key to per- 
ceiving. The higher the rate of vibrations the purer will 
be the light. Thus spiritual light is finer and higher in 
vibration frequency than physical light. 

Intense rays of light, as the red, are not as potent as 
the more electrical, the blue, purple and indigo. 

The finer colors are significant of the finer vibrations, 
the coarser of the cruder. 

The grade of one's consciousness, in which the ineffable 
light shines, is determined by spirituality. The finer and 
purer the life the closer aifinitized one is with the spheres 



CLAIRVOYANCE 81 

of angels. Spirits and angels live and move and have their 
being in spheres, which obtain in the ethers. These spheres 
express lucidity. The order of absolute positive vibration 
of light is one with the positive sphere of harmony. It 
is the sphere of the apotheosis. The absolute negative 
sphere is its antithesis, symbol of night, darkness, death. 
The two agree to disagree at a center of polarity, which 
is the center of negative and positive radiation and equi- 
librium. 

In all planes and spheres, the light and darkness alter- 
nate by the sacred sign of Libra,* the scales or balances. 
Libra rules the heart, spiritually, rules in love. Inter- 
linear rays of light form the spectrum of the soul's life 
and Divinity where it attains access to the holy flame of 
love, white and pure within the Holy of Holies of spirit. 

By traveling to the East from the West, to the Light 
from Darkness, to Spirituality from Materiality, to con- 
sciousness from birth and rebirth in mind and matter, 
the soul makes the straight line, symbol of Divinity, of 
one, of eternity, harmony, God. At every point of the 
circle of spiritual light, as it blends with the circle of 
material light, the unchanging law reigns, and through the 
angles of relation to light the soul attains its state of 
Divinity and enters the aureole of its own mystic light of 
love. But the path is one of love to love, by the process 
designated spirituality. 

If it be true that the barometer or thermometer can 
measure the dryness or wetness of the air, its lack of mois- 

*To raise one's vibrations so that the natural man and the spiritual 
man become one in spirit is to become clairvoyant or spiritually able 
to realize spiritual things. 



82 CLAIRVOYANCE 

ture or abundance, and the heat or cold, how much truer 
is it that the spirit can through sensitive organism 
apprehend the vibrations of persons or things. Tap a 
bell or call and certain sensitives can at once go into 
detail about the person, without seeing him. All objects 
stand by virtue of a constructive note, destroy it and 
they disintegrate. Disease begins in some such state of 
mind where the body synchronizes with an abnormal or 
an arrested vibration of mind, call it evil or error as one 
will, and death ensues, unless normality is restored. Dis- 
cord leads to disease and death, secondary life is often 
built up by cellular tissue in a human organism through 
broken hearts, and strange as this may seem, such diseases 
can be traced directly to the emotional nature. Odors 
may alienate affections. Let a woman use a sachet which 
is poisonous and hence objectional to her husband and 
divorce is only a matter of course; but let her discover 
in time the cause of the rupture and remove it and they 
become as happy as turtle doves. A scorpion writhes at 
the sound of a piccolo, but relaxes and is delighted with 
the notes of a flute. Insects dislike certain vegetable 
odors. Fleas do not remain where the oil of rosemary 
is present. As savage tastes delight in musk and its com- 
pounds in colors which are primary, so the more refined 
enjoy delicate extracts of flowers. What may please an 
oriental will displease an occidental. The reason and 
difference is in organic sensibility. 

So the rarer the spirituality of a person the finer the 
grade of interior light and the purer the clairvoyant sight 
and spiritual perception. 



SEVENTH EXPERIMENT. 

Meditate on the theme "Light and Spirituality." 
To prepare conditions for this experiment become very 
quiet and passive and then concentrate by aspiration upon 
Divinity. As you receive the light of inspiration perceive 
the thought which is immanent. Be not baffled by failure 
but insist upon the success of it by patient, persistent and 
conscientious effort. 



LESSON VIII. 

SPIRIT IN RELATION TO TIME AND SPACE. 
THE SPHERE AND OFFICE OF MATTER. 

There is no question but that there is a profound philos- 
ophy underlying speculations concerning time and space. 
We know that these two words, though much abused, 
hold in them the limit of mind, but not of consciousness. 
Terminology is often very misleading. Literature, like 
mathematics, has an esoteric as well as an exoteric 
signification. Words are the vehicles of thought, the 
clothing of ideas, which no more define thought in its 
spirituality than a suit of clothes defines man. There is a 
relation between them, but as a shadow cannot define the 
light which makes it, neither should words be taken as 
sufficient interpretations of the thoughts which they clothe. 
Words must be given a spiritual as well as a material de- 
finition. More than this, words must be given the exact 
meaning which the mind that uses them wishes to have 
conveyed, and as there is, in this respect, a general and 
particular use, both in the material and spiritual sense, 
caution should be taken lest the one meaning be confused 
with the other or lest ambiguity be accepted for per- 
spicuity. 

The real masters of form see to it that spirit defines the 
form, not that the form defines the spirit. This, indeed, 
is perfect art. 

Thus the words time and space, have suffered because of 
casuistry and multiform definition, yet they are conspicu- 



CLAIRVOYANCE 85 

©us in philosophy as words that convey singular meanings 
to different minds. When, for instance, one literalizes 
time and space, he makes them co-extensive with matter, 
and as matter is co-extensive with spirit, both attach to 
the words what is implied in the quality of both which is 
misleading. Matter is supposed to have three dimensions, 
length, breadth and thickness while ether has only one, 
the fourth, and spirit has none, that is it is not to be 
bound by finiteness, a word which signifies an end to time 
and space. 

A confusion at once arises when an attempt is made 
to reconcile time and space to spirit. It is then found that 
time and space are inadequate^ Time is a definite concept, 
as the Greek word temno implies, while space is no less 
concrete. All time is active, all space occupied, when 
applied to matter, they seem to fix the sphere and plane of 
its action, and yet when applied to spirit, they convey no 
impression at all. The reason for this we shall here at- 
tempt to explain. 

Spirit is fated in spheres of action. These spheres 
operate in corresponding planes, which are designated by 
the word matter. Matter as the composition or chemical 
base of these planes is spirit in a crude form of vibra- 
tion. All elements are spiritual in their affinities, that is, 
they are repelled by and attracted to psychic polarities or 
centers. They have no absolute existence. They have 
no being per se or outside of spirit. They are in fine 
and in crude of one and essential spirit. Spirit possesses 
them and they manifest in the material plane through the 
spectrum or medium of consciousness, not as an entity or 



86 CLAIRVOYANCE 

a composition of entities, but as the vibration of spirit, 
having in itself the unit or primate of the kaleidoscopic 
changes of these elements. 

Whatever may compose the elements or organism of 
the body controls its forms. Matter is but a mode of mo- 
tion, fixed by the unchanging law of spirit. This is why 
all elements have their uniform attractions and repul- 
sions, as well as their analogous polarities. This is also 
why one will find on all suns and in their systems the 
central polarity which regulates the centrifugal and cen- 
tripetal forces, and makes them but a universal axis on 
which revolves the planets and systems of galaxies. 

Thus in a plane or sphere of spirit, say number one (1), 
a certain grade of vibrations obtains, and in it spirit 
operates accordingly, manifesting its phenomena and re- 
vealing its expression, all the alleged elements that play 
in its mystic kaleidoscope conforming to the polarity of 
spirit, which centers its axis on uniform polarities of 
similars. By similars we mean modes of motion which 
foreshadow a form of motion, under a higher rate of vi- 
bration. Thus hydrogen, oxygen, nitrogen, each and all 
have their ultimates in spirit. They are prototypes of a 
type absolute. Thus matter seems to be and is fated in 
conditions of time and space, both having to do with 
modes of the motions of spirit. 

The mystic circle of time and space (whose circumfer- 
ence is everywhere but whose center is nowhere) has been 
likened to a circle containing 360 degrees, the degrees in 
space and in time corresponding exactly, the vibration in 
any sphere or analogous plane covering the circle in uni- 



CLAIRVOYANCE 87 

form time. In other words, it takes so long to go so far 
in this circle of 360 degrees. One rate of vibration may 
be slower or more rapid than another, but the polarity of 
the lower is conditioned by that of the higher and acts in 
perfect rhythm w T ith it. Over, beneath and through all 
these spheres and corresponding planes of vibration one 
end is subserved. 

Time and space are words which refer to spheres and 
planes of psychic action and hence to modes of the souls 
life or being. Chiefly they have to do with materiality and 
do not obtain in the spirit world.* 

Thought and action expressed in spirituality, govern all 
concepts of eternity and show their spiritual signification 
in the higher life, but no time or space is there in the 
material sense. Action and its fruition as manifest in 
space (by geometry) and expressed in time (by algebra), 
imply spiritual correspondences and affinities. That is, 
whereas here the spirit is subordinated to the natural, in 
spirit, the natural is subordinated to the spiritual law. 
The difference is one, of correspondency but not one of 
opposition. Time and space are universalized into omni- 
presence and eternality in the spirit world. 

The office of matter is to bring the soul through and 
from changes which are incident to time and space, into 
the apotheosis. Spirit is subordinate to this or that mode, 
when the soul attains its perfection through it. Never 
can number one (1) grade of matter hold a soul that is 

*Excarnate spirits often find it difficult to prophesy, because their 
rates of consciousness do not synchronize with any human mind. 
Prophesy is a fact, but to prophesy in exact time and space is proof 
of potential omniscience. 



88 CLAIRVOYANCE 

ready for number two (2) grade. And so on through the 
mathematical series in the mystic scale of being. 

By purity of mind consciousness becomes the medium 
through which the light of spirit will shine and bring its 
own revelations. In spirituality of thought will all be 
made clear. 






EIGHTH EXPERIMENT. 

Place letter in your hand, just received. 

Do you sense a slow or rapid vibration by holding it 
after removing the envelope but ignorant of who wrote 
it? 

In attempting this experiment place letter on your brow 
or in the palm of the left hand and note the impressions. 
If the person is intense, impulsive, magnetic or electrical, 
or the reverse, the result will be very apparent. Concen- 
tration and subjective receptivity of mind lead to imme- 
diate and best results. The same experiment may apply to 
superscriptions of letters or any articles suffused with per- 
sonal magnetism. Electrical people impress one with a 
cool but quick, while magnetic with a slow warm vibra- 
tion. Intense, ardent, affectionate persons send a warmth 
or glow over one while their opposites bring a coldness 
or chill. Judge the vibrations by the feeling. Such ex- 
periments unfold subjective feeling which opens the way 
to clairvoyant perception. 



LESSON IX. 

SPIRIT IN RELATION TO CONTROL: THE USES 
OF MAGNETISM AND ELECTRICITY. HYP- 
NOTISM, THE TRANCE. 

Self control in "The System of Philosophy Concerning 
Divinity" should not be confused with "controls" as popu- 
larized by Spiritualists. Control, as we use it, has to do 
with the will and not with the organism ; it is never forced 
and it refers to choice on the part of whoever wishes to 
avail himself of its benefits. The word control has been 
very much abused, as much to the detriment of Spir- 
itualism as a factor for enlightenment and civilization as 
to the detriment of those mediums or psychics who submit 
to it. Among the mediums it is the usurpation of the 
will by another, a dominancy of one will over another 
for malevolent or benevolent purposes. It is, in short, 
obsession and not possession. To be self or soul possessed 
is not to be obsessed. Many, therefore; are obsessed who, 
could they understand the law of adeptship and control, 
would not so readily accede to controls. We are not here 
arguing against or criticising a mode or the method of 
excarnate spirit communication. Obsession as an abnor- 
mal fact of the mind has its uses, but we are inclined to 
believe that were the dangers of control, as expressed by 
obsession, understood, few indeed would submit their will 
to an outside power. 

There are spirits who, not yet having arisen above the 
attractions of earth, and who, entangled in its magnetk 



CLAIRVOYANCE 91 

waves of influence, seek through mediumship an avenue of 
approach to the old and familiar scenes and haunts of 
pleasure and vice and thus precious years are seemingly 
wasted by these spirits in thus seeking to live over or out- 
live the old karma, while the impulse from within the 
soul for higher universal or impersonal work is tem- 
porarily baffled. These unfortunate ones, blinded by psy- 
chological attractions, like ducks that mistake decoys for 
their own kind, rush toward psychic organisms and seek 
to find on the plane of materiality, whither the earth at- 
tractions draw them, the means to psychic gratifications; 
whereas, it is literally true that such attractions on the 
part of spirit and medium are weapons of offense rather 
than defense. It is not to be denied that some benefit is 
achieved by these spirits, directly and indirectly. Who 
would say that spirit by obsession acquires what can only 
be obtained by receptivity to divine ministration and the 
highest self? It is as if the spirit of an adult should by 
hynotism usurp and obsess the will and body of an infant 
the better by so doing to correct mistakes made or gather 
up lessons omitted in the sphere of its infancy. 

The law demands that we unfold progressively, not re- 
trogressively, by developing into higher and diviner states 
of being, not by reacting the scenes of one sphere and 
plane of existence, or by receiving the lessons which are 
no longer needful. This obstacle must be removed from 

*An excarnate spirit often attracted to a certain psychic produces 
a psychological effect on the psychic, as heart failure, from which he 
died. This, the spirit does not always understand and so much so- 
called obsession is not demonical but the result of spirit attraction. 
How little we know of life. 



92 CLAIRVOYANCE 

the thought of many who enter post-mortem life unpre- 
pared, so to speak, for the spirit world, and, who, ignorant 
of psychic law, and its attractions fail to differentiate be- 
tween their present and past lives and the earth attractions 
which influence them. 

Experience in the spirit world has proven that control 
and its law have a deeper and diviner import than that 
which is illustrated by democratic obsessions. While ob- 
session is tolerated as an alternative, while beneficent re- 
sults follow invasions of spirits of the old haunts of earth, 
while mediumship which has opened the door for psychical 
and mental intercommunication of spirit people with mor- 
tals has served and now serves a purpose; yet, while this 
is true, the law of control serves soul to higher and diviner 
ends. 

The original intent of spirits who passed out of the body 
in returning to earth and earth loves was to live in the 
atmosphere of their psychic attractions, and it became at 
once the mission as well as task of the more advanced 
spirits to teach them the necessity of withdrawing from 
earth and unfolding to more celestial spheres. It is the 
aim of missionary spirits, to so help those whom karma at- 
tracts, that when death cuts asunder the silvery thread 
which associates and binds the spirit with and to the 
body, to at once assist them. The spirit once freed of a 
physical body, finds itself still human. Finding that 
earth loves are more potent than higher attractions, it, 
by the very necessity of its psychic life, entertains the 
wish to be once again with the loved ones of earth. This 
is a natural attraction however spiritualized it may be- 



CLAIRVOYANCE 93 

come. The power of this love, which is an intense attrac- 
tion, draws it earthward, and down the pathway of earth at- 
tractions it descends until once more it identifies itself 
with the circle of earth. Finding inner doors locked its 
hope is for the gateway which mediumship affords. To 
attract attention is a difficult task, and fraught with un- 
told disappointments, sorrows and dangers. At best, 
among the most efficient mediums, how unsatisfactory are 
even the most genuine spirit communications. The gate- 
way found and opened, the spirit is seldom able to make 
itself intelligible. Words and thoughts are so inadequate. 

With the sweet consolation of superior souls who shed 
their glory upon the spirits and as often chilled by the cold 
atmosphere of earth's children or only gladdened for a 
moment when a familiar face smiles upon it or a word 
or message is exchanged at the curtain of a cabinet or 
through the diversified channels of mediumship, its efforts 
are not in vain. Years are spent in learning how to com- 
municate, but how few on earth care to receive them.* 

The question at once arises, could not communication be 
had in a more superior and spiritual way, by communion of 
spirit after the manner of those guardian spirits or mas- 
ters who, having learned the law of guidance, seek to 
lead and teach others not unconsciously but consciously? 
This is what intelligent and advanced spirits seek to 
accomplish by independent control. 

The law of control has a material and spiritual side 
and value. The latter should rule and dictate the sphere 

*Comforting as are the phenomena of spiritism, how much more so 
is a face to face, conscious, spiritual communion? 



94 CLAIRVOYANCE 

of the former. To control organism, one controls the 
mind first, as when the appetites, passions and desires bend 
to the decree of the will. To obsess or control organism 
through the sympathetic will in independent control is to 
apply the law, but no one is dispossessed of will, mind or 
body. 

The spiritual interpretation of control is inspiration, 
teaching, guidance, not usurpation or obsession ; and while 
obsession may follow control, control as it should be 
applied, should lead to freedom, not limitation. 

Ample provision is made in the desideratum of Nature's 
law for so-called "lost opportunities/' And as there are 
and can be no lost opportunities, each sphere and plane of 
life serves the soul exactly in mathematical order. Spirits 
do not return to earth to be re-embodied by means of con- 
trol, nor do they seek through mediumship to live again 
through another's organism.* 

The object of mediumship is to inspire the ignorant of 
the consciousness and reality of incarnate spirit, and so 
have each one live a spiritual life. But when such pur- 
pose is perverted or ignored, and when mediumship is 
made responsible for a medium's degeneracy or personal 
life, it proves that the obsession or demoniacal control is 
in the medium and is the medium himself. Therefore, we 
urge the higher spiritual aspect and spiritualizing uses of 
control. 

Control then, is the means by which spirits in or out of 
the body effect through the will by suggestion and hypno- 

*Left-handed or negative evidences of spirit power in spirit phe- 
nomena is not proof of demonology or obsession. 



CLAIRVOYANCE 95 

tism, an identity of action — psychic, mental and organic — 
with their own. It has two special forms, and it has, as we 
have elsewhere stated, two particular phases. 

Its phases are material and spiritual, that of inspiration, 
as in mental illumination of seers and the inspired mediums 
and that of the trance, where the mind of the medium is 
over-shadowed by the spirit intelligence. 

Its forms are dependent and independent. 

The dependent is the automatic, where the personality 
of the medium is displaced or in a sense merged into, if 
not absorbed by that of the controlling intelligence. 

The trance is the dependent or automatic and uncon- 
scious phase and form.-f- 

The inspirational is the independent or conscious form 
and phase. 

To induce the automatic form of control a preponder- 
ance of magnetism is used, and you will find that all mag- 
netists or hypnotists are batteries for this force. To in- 
duce the independent or inspirational form of control, 
ether is used, and you will find that all inspired mediums 
cr seers have the brain etherialized, they speak and see 
with their eyes open and are conscious of what is said. 

All mediums for physical or material phenomena of 
spirits, are batteries for the magnetic force, that is, they 
supply an organism sufficiently negatived by electricity and 
positived by magnetism to establish a polarity for the use 
of the latter, which is the condition of matter as ether is 
the condition of spirit. 

tOften the automatic form may control but an organ and permit a 
large activity of the self-consciousness. 



96 CLAIRVOYANCE 

All mediums for mental phenomena of spirits are bat- 
teries for ether, that is, they supply an organism that 
is sufficiently negatived by magnetism and positived by the 
ether to establish a polarity for the use of the latter, which 
is the condition of spirit, as the former is the condition 
of matter. Hence the phenomena of the medium, through 
magnetism and ether, of the material, spiritual form. 
All mediums are both magnetic and electrical, the physical 
being polarized in the former, while the mental being 
polarized in the latter. 

It will at once be seen that the automatic phase, both 
among the physical and mental mediums is induced largely 
through animal and spiritual magnetism, while the inde- 
pendent, that of inspiration, or illumination, is induced by 
the use of ether.* 

*The question of the conditions and forces which make up the outer 
nervo-psychic envelope of sensitives, mediums and somnambules through 
whom abnormal phenomena have occurred is still a mooted one. Me- 
diums for physical phenomena are supposed to be batteries for the 
magnetic and mediums for mental phenomena are supposed to be bat- 
teries for the electrical forces or conditions. Whatever electricity or 
magnetism may be found to be in the last analysis both are products 
of one and the same spirit, duly polarized. The magnetic has to do 
with phenomena or the physical, objective attributes and forms while 
the electrical has to do with nOumena or the mental, subjective (not 
spiritual; modes of action or thought. The one is the finer or higher 
expression of the other as levitation is a higher expression of gravita- 
tion. Aii growth is arrested where the electrical force is in the 
ascendant or where it predominates as cold. Cold is electrical, heat is 
magnetic, one is symbolized by blue,- the other by red. The relation 
of the will to either expression is apparent when one understands the 
science of neurology and ontology — or practises of adeptship. As 
mediums (Damiel Home in "Incidents in My Life") can take up red 
hot coals in their hands and neither feel nor receive any burns; as 
adepts can walk on burning red hot cinders and be insensate and not 
harmed; as Indian fakers also prove by their exhibitions; so, the will 
changes the polarity of heat into that of cold or vice versa. The su- 
premacy of the will over nature makes one an adept. Ether in the 
form of ethereality is not subject to polarity and therefore cannot be 
eitner electricity or magnetism. Still it is the means subjectively and 
super physically by which spirit people produce abnormal physical phe- 
nomena. 



CLAIRVOYANCE 97 

Automatic writers are those whose organisms are har- 
moniously polarized by the magnetic and electrical forces ; 
so with trance speakers. Those who have received both 
inspiration and the material phenomena, each class suc- 
cessful in its phase, are mediums whose organisms respond 
as sensibly to the magnetic as to the electrical ether vi- 
brations, and could be put into the trance, if the operating 
spirit intelligences so willed. Such represent the shoots of 
the new order of mediums ; they are the forerunners of the 
new dispensation of Spiritualism. 

Hypnotism and the trance are cause and effect; that is, 
one leads to the other through the power of the will. 
Concentration is the key that solves the mystery. Hypno- 
tism is the prerogative of spirit. The mother that soothes 
the babe into sleep on her bosom is obeying the law that 
closes at night the eyes of the World. And creation is as 
surely hypnotized, when at the hour appointed for the 
earth to recede into darkness, although it is unconscious 
of the process and to the action born, as when an expert 
hypnotist induces it by artificial or psychic means. 

The trance is a form of sleep. Sleep is the only natural 
trance that is known ; all other forms, either the automatic 
or independent in mediumship, are objective or subjective 
forms of consciousness. Sleep proves but never disproves 
consciousness as by dreams, and the trance reveals its 
own absence of a form of consciousness. There cannot 
be dreams or knowledge where consciousness is not. The 
highest form of trance is the one where the ego in the 
consciousness is most aware of its interior illumination. 
Such is the apotheosis of trance. It is the perfection of 



98 CLAIRVOYANCE 

control, because the perfection of possession. It is the 
state of soul where the will of the Divine is most fully 
and clearly perceived and realized. It is the culmination 
of the deific principle illustrated by the seer of Nazareth, 
"I am in the Father and the Father in me, the work that 
I do I do not of myself." It is co-operative and reciprocal 
and becomes the medium of the will of God. 

This can be attained, not by obsession, not by control, 
as is shown in the phenomena of catalepsy, but by the at- 
tunement of spirit with the Spirit of the Universe. To 
unfold this ideal of control it is necessary to become the 
master, to realize the eternal self, to order both through 
and from the center of spirit and for the general good; 
in short, to practice hierophancy and adeptship and for 
purely altruistic and divine ends. 



NINTH EXPERIMENT. 

Will to aspire to the highest sphere within spirit and 
perceive how omnipotent the will is. Omnipotence is 
God's attribute and each one's dowry. Enter into the 
silence of spirit. Note the results of this experiment. 



LESSON X. 
COLOR: ITS DEFINITION AND MEANING. 

There is no more fascinating study in nature than that 
of color. Color lies at the foundation of the natural 
world. Life swims in it. Whatever science may teach 
concerning color adds to the interest already aroused in 
the subject. Color itself seems to be the atmosphere or 
elusive form of all things. It is not the atmosphere of 
anything, however, but so wholly or completely does it 
transfuse life, that, like the atmosphere, it seems to be a 
universal medium. Color is not an entity. Both light and 
sound are forms of motion. Color, like both light and 
sound, is a manifestation of motion. Pure thought and 
pure motion are colorless. Color suggests an agent and 
medium of communication. 

Between black and white in the relative and absolute 
form there is no radical difference. The distinction is 
in the circle of materiality and spirituality. In form, as 
in essence, color bears and interprets a reciprocal relation. 
Black in materiality refers to dark (evil) in spirituality, 
and in the soul or in psychic attractions lies the mystery 
of one color and all colors. Pure thought, or thought 
perfect, is colorless. 

Every impure or black thought has its "mate" in spirit 
and its correspondency. Thoughts, as personalities or 
souls, pass through the same mode of development from 
black to white, from effect to cause, from birth in matter 



CLAIRVOYANCE 101 

to the apotheosis or Divinity. But do not understand us 
as teaching that thoughts are either entities or the form 
of entities as things. Thought is the substance of the 
mind as matter may be likened to the substance of spirit 
or water may be likened to the substance of the ocean. 

Thought reveals the spiritual life, its descent from or 
ascent to Divinity. It designates the degree of attainment 
in the sphere of the spiritual man. Thought reveals the 
soul in spheres and planes of expression and manifestation 
and by color refines the sphere. Thus, with the three 
primary colors, derived from one form of motion called 
light we have by polarity the black and white, the negative 
and positive form and the red, the blue and the yellow, 
or the green with the four complementary colors or the 
seven derivatives added. The octave is one in seven, one 
in two, and three in four, through a series of one, two, 
three, four and seven expressions. 

Thus, with the pure white as the basis of Divinity, and 
black as its occult manifestation, we have the red, the 
blood, symbolizing the heart and love, and blue, sym- 
bolizing the brain or intellect, and the yellow, symboliz- 
ing the intuition or light of the spirit which is evolved 
through the psychic ray from within in marriage with the 
solar ray from without. The yellow is regarded as the 
result of the white, both materially and spiritually, 
polarized by an equal degree of red and blue. In all the 
intermediary hues are shades of white in parts of blue 
and red, under the influence of the ray of light from with- 



!02 CLAIRVOYANCE 

out. Yellow itself is a form of white under the vibration 
of red, but blue and red have a more physical definition.* 
The blue and the red refer to the spirit embodied and 
polarized in matter; and as such they illustrate electrical 
and magnetic forces in equal parts, one (1) shade of blue 
corresponding to one (1) shade of red in results of yellow 
in aspect to white; and ever is this scale the formula of 
interpretation, because color obeys as it illustrates and 
embodies, the law of rhythm. 

White is the solvent and light the basis of all electrical 
magnetic combinations. 

Black is negative and stands in occultism for matter or 
materiality, and in spiritual science for ignorance, evil, 
earthliness, the alleged sinister forces and crude elements 
of Nature. White is positive, and in occultism stands 
for spirit or spirituality, and in spiritual science for wis- 
dom, good, heavenliness. Thus the day is in eternal con- 
trast to the night, and forces of the one, which are elec- 
trical, ever act in maximum power against and with the 
magnetic forces of the darkness or night. Electricity is 
positive while magnetism is negative in the problem of the 
soul. 

The soul or spirit is positive to matter and the astral 
vibrations, and has in it the law of sovereignty. 

Matter is ever negative to spirit, as black is to white or 
night is to day. 

At a time in the solar year in the calendar of earth 
when the relation between day and night, between the 

*Many occultists designate red blood and flesh blue, blood referring 
to Uiirst and flesh to hunger. 



CLAIRVOYANCE 103 

electrical and magnetic forces, is fixed by a perfect polar- 
ity, these seemingly antagonistic forces play in perfect 
unity. Then is the hour for spirit communion and re- 
ceptivity.* At all other times, in concentration and cen- 
tralization, the psyche must exercise a more potent will 
force to set at naught the outward electrical vibration in 
aspect to the spirit's negativeness, against which it 
operates. This is not for a malific end or purpose, but 
to serve soul. Color reveals the polarity of these two 
forces in aspect to soul. 

Spirit establishes by the inherent law of affinity the 
polarity between electrical and magnetic vibrations, which 
designate the white and black, the positive and negative 
forms of psyche in expression and manifestation. Thus, 
as electricity and magnetism are modes of motion, fixed 
by the unchanging Law within the soul, they, through the 
operation of spirit, give the kaleidoscope of colors, which 
are so beautiful to sense or behold. And as in number 
one (1) sphere and plane, the white of the spirit, in 
yellow expresses itself through red and blue, the psychic 
lenses or spectrum of mind and body, we have the chem- 
istry of all colors, the seven and three, the two and one, 
in the myriad of interblendings and shadings. 

Each shade expresses a thought as each thought is an 
interpretation of spirit. 

At the center of mind and heart, through the white in 
blue, and the white in red, we have a result in yellow, and 
the spirit, as well as its aura, shines in the colors of its 

A reason why a vegetarian diet is substituted for a flesh diet is that 
it is cooling and offers the least stimulus to the passions and appetites. 
Heat inspires passion and is a detriment to spirituality. 



104 CLAIRVOYANCE 

own expression. More than this, could the chemistry 
of material colors be penetrated or known, it would be 
found, not only that each shade corresponds to a degree in 
the ray of white or the mystic circle of psyche, that each 
color, whatever may be its form or wherever it may be 
found, illustrates a certain number of mathematical 
vibrations, exact and uniform in harmonial and reciprocal 
spheres and planes of expression and manifestation, but 
that at the center of heart, which is ruled through the 
mind, and at the center of the mind, which is ruled through 
the heart, love, the Divine Principle of Psyche, establishes 
the absolute polarity. So that all color finds its basis and 
interpretation in this absolute polarity. Affinity is the 
law by v/hich this polarity is maintained. Life is by 
this polarity, reaching the apotheosis in love; and each 
sphere, radiating a color, fixed by this polarity, in the 
earth or in any other planet, marks the psychic unfold- 
ment. 

At once it can be seen that if any shade of red, blue or 
yellow, black or white, purple or green, be the hue or the 
radiation of the aura, the soul is allied by electrical and 
magnetic polarization with all forms that radiate them. 
So that souls have their correspondency in minerals, in the 
flora, in the fauna of nature. They have, in short, their 
psychic attractions, so far as color is concerned, to fire, 
earth, water, air, for was it not said by the Pythagoreans 
and mystics of Egypt and Asia that fire, red, water, blue 
(oxygen and hydrogen) express elemental life through 
the earth to be of the air-spirit and in them is not the 



CLAIRVOYANCE 105 

soul prefigured and forshadowed? The ascent of psyche 
by spirituality is made. 

The white light of love, operating on mind and heart, 
in a positive and negative polarity of the red and blue, 
which is magnetic and electrical evoking by a myriad of 
color effects, the angel of the skies. And ever from black, 
the night of birth, spirit rises in the lap of earth and 
above the blue, the water, by the sun the fire, until by 
death and regeneration the veil of matter is destroyed 
and the veil of spirituality, analogous in color is given, 
fire, not water, white, at last purifying psyche from all 
black; love, conquering evil, her negative, through the 
power of the Divine. 



TENTH EXPERIMENT. 

Read clairvoyantly the color of anyone's aura. 

In making this experiment attention should be given to 
color waves which pass before the clairvoyant vision. 
Sometimes this vision is felt clairsentiently in agreeable 
or disagreeable conditions. Note that coarse colors give 
physical or disagreeable feelings while fine and delicate 
tints impress one happily. Note also that the dominating 
color is the one which manifests the spiritual state, while 
the colors which are absorbed or occult furnish the back* 
ground for definition and interpretation. 



LESSON XL 

CLAIRVOYANCE AND CONSCIOUSNESS IN RE- 
LATION TO SPIRITUAL PERCEPTION. 

Whatever may be the illumination or penetration of 
one's clairvoyance, and whatever may be the state or ex- 
pression of one's consciousness that the spiritual per- 
ception uses and foreshadows. The spiritual perception is 
the "reason" of the consciousness and by reason we do 
not refer to cause or source but to faculty. As the mind 
has reason, so the spirit in its interior operations has rea- 
son. In other words reason is to mind what the spiritual 
perception is to the consciousness. 

Intuition and tuition refer to spheres of knowledge, the 
latter to knowledge acquired through the senses and the 
former realized through divine inspiration. In psychology, 
reason is closely associated with intuition, and so is it, 
and so should it be, in all spheres of consciousness. Reason 
may well be called the exterior or posterior guide of spirit, 
for it is by reason that spirit is guided. Intuition is higher 
in its sphere; it has to do with consciousness in the en- 
folded, unfolding and unfolded spiritual states; it is even 
adjudged by reason before it is made the mode or rule of 
action, occult as the decision may be, yet it is focused 
through reason and reaches the mind in this wise. 

One may walk by reason in both the outward and in- 
ward sense, but never does one walk by either one alone. 
Always do they interact, and when they harmoniously 



108 CLAIRVOYANCE 

interact in a perfect polarity, then there is spiritual de- 
velopment. 

The spiritual perception as the "reason" of the con- 
sciousness has to do with clairvoyance and conscious- 
ness, not in the outward but the inward sense.* In the 
mind and all that relates consciousness to it, reason is 
regnant, and it is through reason that both tuition and 
intuition are extended. As long as reason balks the way 
to progress and unfoldment in the interior mystical sense, 
it no longer waits upon intuition and has become habitu- 
ated to one mode of action or thought. One word will 
explain reason in this aspect, it is prejudice. Prejudice is 
reason subsidized. Reason should, in the natural and 
spiritual sense, be free to act according to evidence or 
facts. But where it is limited, it is disarmed of its power 
and prerogative. Where reason is open to or receptive 
of divine inspiration and acts harmoniously with con- 
science, intuition and consciousness, it is sane and wise. 

It has been said that reason is a more potent guide to 
knowledge than intuition but the statement is only half 
true. Each can and does guide, but together they are 
absolute. One may be guided by reason (witness the 
scientists and experimentalist), or by intuition (witness 
the mathematician, musical composer, artist, seer) ; or by 
both; and in each case excellent and beneficent results 
are attained. But the absolute test of power and being is 
in the latter case, where, as is illustrated by the adept, 

*There are three general classes of clairvoyant phenomena: 

1. Natural. 

2. Psychic. 

3. Spiritual. 



CLAIRVOYANCE 109 

the field of vision and action becomes the whole sphere 
of consciousness, where reason through intuition and 
intuition through reason, is utilized, and humanity thus 
attains the ideal or spiritual state. 

Thus, both clairvoyance and consciousness should wait 
upon reason and intuition in this singular sense, and for 
reasons which we shall now specify. 

Firstly, that a line of demarcation should be drawn be- 
tween that which belongs to the mind in the sphere of 
tuition, and that which belongs to the mind in the sphere 
of intuition. 

Secondly, that one may discern that which is the natur- 
al seeing and natural perceiving, and that which is spirit- 
ual seeing and spiritual perceiving. 

Thirdly, that one may know that which is from in- 
tuition and tuition in the sphere of telepathy and divine 
inspiration. 

Fourthly, that one may perceive impressions, clairvoy- 
antly received, through spirit in concentration on spirits 
and spiritual things, and that which is the actual impres- 
son of an operating spirit intelligence. 

Thus, by such critical observation, one will acquire 
a facility for scientific methods and spiritual penetration 
which will qualify one to be a seer, seeing and perceiv- 
ing in the sphere of consciousness, having found the 
hidden way across the threshold of the objective and 
subjective mind. 



ELEVENTH EXPERIMENT. 

As a test we offer this experiment: Make comparisons 
of the specifications here enumerated and observe the 
sources and methods of reason and intuition. 



LESSON XII. 

HOW THE SENSITIVE IS UNFOLDED IN CLAIR- 
VOYANCE. 

This theme is one of the most interesting as well as the 
most helpful in the category of Teachings. First, because 
it reveals the modus operandi of necromancy and hiero- 
phancy; and, secondly, because the law of adeptship is 
made practical and operative. 

The mystery of psychic and medial expression is in the 
fact that spirit is occult. Were spirit and its nature 
known, the law of its manifestations and expression would 
not be involved in mystery; rather, all of its processes 
would be both open and simple. Yet spirit is occult, only 
because it is supersensuous, and superphysical. Were it 
an object of sense limitation or knowledge, it would not 
be occult. 

Viewing Nature from the spiritual plane of vision, the 
spirit presents a most varied spectacle. It is as if Nature 
were a vast loom, in which the warp and woof were the 
life forces, on, through and in which the soul, by fila- 
ments of light, so delicate and attenuated that no spectrum 
of earth could reveal them, weaves the manifestation of 
form. And so exact is the form as a reflection or repre- 
sentation of the idea of soul, that, unless counteracting 
agencies mar the perfection of it, it is a copy of the soul, 
so far as matter is able to image or embody spirit or the 
ideas of spirit This, however, is most beautifully accom- 
plished. Few flaws in her handiwork can be found. The 



112 CLAIRVOYANCE 

chalice of the lily or rose is immaculate in conception and 
of spotless purity. No thread fails to carry out the origi- 
nal purpose of the master spirit. From the cloister of the 
spirit where its white light shines in pristine purity, to the 
shell where it glows in the form of matter, the integrity 
of the correspondence and design is intact, Could one 
perceive this by observing Nature in her own laboratory, 
one could form an idea of the development of medial and 
supernormal powers. 

Spirit develops a sensitive by a process, which, though 
slow in its action, is sure in its results. Spirits excar- 
nate, under wise guidance, can assist nature. 

The unfoldment or expression of supernormal and me- 
dial powers is not contrary to but in harmony with Na- 
ture's law, and affords spirits the key to the end which 
she foreshadows in all her phenomena. 

When a sensitive, by experience and education, is ready 
for adeptship he applies necessary conditions. 

1. He sits from 9 to 10 A. M. or in the evening at 8, 
facing the East in a semi-darkened room. His position is 
restful but erect, and his hands are placed palms flat on 
the knees which are never crossed. 

2. If experimenting with a crystal or glass of water, 
he places them on the table at an easy distance where he 
can gaze at them. 

3. Concentration depends upon spirituality, diet, sub- 
jective thinking, meditation or aspiration. 

4. He introspects the mind as he gazes at the crystal 
to subjectify the ego, and causes it to become passive to 



CLAIRVOYANCE 113 

spiritual experiences and spirit communion and communi- 
cation. 

5. He should avoid mental action or sensuous think- 
ing by reading the beatitudes or some equally spiritual 
teaching before beginning the sitting. 

6. Learn to meditate, that is, meditate between the 
spirit excarnate and your own by a sympathy, love and 
devotion for those near and dear to you in the spirit 
world. 

7. Follow in other details the general rules. 
Kindred souls who are affinitized to the person, and 

who have been, by a wise Providence, held within the 
sphere of such an one's attractions know of his sittings. 
Great care is taken that such an one receives the best 
and finest influences and ethereal forces for the develop- 
ment which is sought. It is the duty of the masters on 
the immortal side of life to see to it that the physical body 
and organism are adapted to the changes which are being 
inwrought. So they work to attune the nervo psychic or- 
ganism to the supernormal plane of ethereal vibrations. 
Readjustment is not disharmonious with Nature's purpose 
and law; for whatever may be the end or object of adept- 
ship, Nature permits amplification through her spiritual 
causation. What we mean by readjustment or attunement 
of the organism is the adaptation of form and function to 
the spiritual end which the natural organism subserves. In 
the natural world organism deals with what is external to 
spirit, serving the spirit through it rather than through 
the spiritual body. The outward or material form re- 
sponds to the physical needs of the spirit and this is why 



114 CLAIRVOYANCE 

the 'spirit is "naturalized," or embodied. The whole sys- 
tem of the senses and faculties, comprehended by human 
nature, is called into existence through the embodiment 
of the soul. Free of the plane of matter the soul needs 
no material form and no sense apparatus for reaching a 
material body, such as the nervous system or the senses, 
but inasmuch as the senses are the outlet of the spirit, 
and spirit could not manifest, were it not for the senses, 
the need of them becomes at once apparent. But they 
relate to the spiritual senses. 

The three distinct and important spiritual or supernor- 
mal senses are clairvoyance, clairaudience and clairsenti- 
ence. Spirit incarnate acts outwardly and spirit excar- 
nate inwardly through mathematically arranged functional 
correspondencies. In the normal man the brain and mind 
are so polarized as to depend upon the finer spiritual 
senses. In the readjustment, the sensitive's organism is 
depolarized materially, so as to be capable of reflecting 
all that is possible within the spirit.* This relationship 
is only possible with one whose natural organic sensitive- 
ness responds to either order of conscious subjective or 
objective, or unconscious objective and subjective vibra- 
tions. 

Spirit acts supernormally and normally when it func- 
tions objectively and subjectively without loss of con- 
sciousness or sovereignity. The organism and mind of the 
sensitive are so adapted to the subjective and spiritual 
condition that spirit people need but reflect their thought 

•The ability to do this has caused psychologists to define mediumship 
as a congenital perversion of the nervous system. This is not true. 



CLAIRVOYANCE 115 

in the mind of the sensitive, to be vibrated outward 
through the harmonial planes and spheres of psychic, men- 
tal and organic spectra, and received in whatever form is 
designed. 

Sensitiveness is a state of mental receptivity as well as 
organic negativity to psychic planes of impressibility. The 
organism, being subject to the law of matter, which is 
also the law of spirit, is thus interacted upon, and the 
most perfect concentration of mind is necessary, where 
the organism is not responsive to the will of the excar- 
nate intelligences, or even where it is in perfect accord, 
so that no mar or jar may occur in the translation of the 
idea. 

Alfred Tennyson wrote in "In Memoriam. ,, 

"How pure in heart and sound at head, 
With what divine affections bold, 
Should be the man whose thoughts would hold 
An hour's communion with the dead. 

They haunt the silence of the breast, 
Imagination calm and fair, 
The memory like a cloudless air, 
The conscience as a sea at rest. 

In vain shalt thou or any call 
The spirits from their golden day, 
Unless, like them, thou too canst say 
My spirit is at peace with all. 



116 CLAIRVOYANCE 

But when the heart is full of din, 
And doubt beside the portal waits, 
They can but listen at the gates 
And hear the household jar within." 

Very few, indeed, even of mediums understand the deli- 
cacy and subtlety of this relation, and thus errors are 
transmitted to the material plane, which, were the con- 
centration perfect, or the receptivity and impressibility 
absolute, could altogether be avoided. Spirits are often 
blamed for results which they never produce. 

Adeptship is but another name for one's ability to reflect 
that which is given from the subjective, interior, spiritual 
sphere of Divinity. It also enables an excarnate spirit to 
manifest the supernormal or astral order of life. 

A sensitive thus prepared for his work becomes mer- 
curial, that is, a perfect mirror. 

Where there is disharmony or pride, selfishness or vice 
to contend with, not only will the manifestations be im- 
paired and distorted, if not dispersed, but the development 
will be retarded and violent. Mediumistic phenomena 
are always abnormal and prove this. There is divinity in 
adeptship. The spiritual is the only safe deterrent against 
degeneracy. From self-control to spirituality is but a step, 
but it is the necessary step to adeptship, to omnipotence. 
Abnormality is never supernormality. 

The descent of the spiritual light of illumination from 
Divinity to manhood is a wonderful event to the spirit 
world and it means much for the truth. In the spirit of 
man, where this rebirth or development is realized, the 



Clairvoyance 117 

process is so delicate and refined that it often escapes 
notice. When the light reaches and hence radiates within 
the form, in the sublimation and etherialization of the 
particles of matter, and wnen the repolarization, in the 
spiritual sense, of the nerve centers takes place inversely 
to their normal action, harmony follows. 

To attain this development is to let spirit take its course. 
All development must be realized by the spirit's formula. 
Galvanic and hypnotic forces may effect an apparent 
growth, but the process of incubation in occultism should 
be tabooed. Hypnotism is a helpful but often a dangerous 
expedient. Adeptship is spiritual mastery. 

When the masters who are ever alert for the chosen 
ones, behold such as are about to blossom into medial un- 
foldment, certain teachers, divinely appointed for their 
work and qualified for their sphere of inspiration, select 
out of other affinitized spirits those who are consecrated 
to the office of adeptship and hierophancy and who by their 
natural and spiritual attractions and the elements and 
forces which they are able to give to the sensitive by 
. means of an inter-psychic harmony, afford a sure and 
permanent basis of mutual co-operation and action. Where 
this guidance is not affected, a sensitive is subject, by a 
variable polarity of attractions and repulsions, to all kinds 
of influences, in and out of the body (here is where de- 
monology is likely), but where harmony of spirit and or- 
ganism through a pure love obtains, where normal equilib- 
rium is attained by spirituality or through self-control, 
there the interaction is perfect, the results reliable. 



118 CLAIRVOYANCE 

The sensitive's brain as a terrestrial and celestial mag- 
net, becomes a receiver, while spirits in concentration, act- 
ing uniformly in thought upon the poles of the sensitive's 
brain through the solar plexus, show their power through 
diversified psychic phenomena. And through this means, 
the phenomena, on the material and mental planes are pro- 
duced. 

To effect this polarity is the object of supernormal 
development ; and when the physical and mental vibrations 
correspond to the psychic vibrations, and all harmonize 
with the inspirations of the spirits in the concentration of 
their forces and batteries, then a sensitive is ready for 
work. He is a conscious psychic. 

There is this to be said concerning the law that re- 
lates spirits to the mediums as guides or messengers. There 
is no selection, as is commonly anticipated or understood 
among mortals, unless the selection be understood to be 
the preordained arrangements of Divinity, fulfilling the 
karma of each soul. Guides, like atoms, have their at- 
tractions. They stand for and embody certain principles, 
and are as much within the influence of a sensitive to 
whom they are attracted as the lover is near the beloved. 
There is cause and reason for all such attractions. Each 
soul has its natural and spiritual affinities. The attractions 
and repulsions of souls are personal. All are not drawn to 
the same souls nor to the same plane of life and love. 
Thought which is the universal solvent of error reveals 
the karma or action of souls in their relations to each 
other. And as each soul finds its own centre of. life in 



CLAIRVOYANCE 119 

the negative and positive relation of error and truth, of 
evil and good, so each sensitive in the psychic sphere 
obeys the law which enspheres its beloved angels. And 
as is the degree of the circle of the expression and col- 
lateral environments, so the psychic attractions. All great 
souls, on the excarnate side of life, reach to their own 
through the ramified and various planes and spheres of 
spirit, and thus the triangle, the double triangle, or the 
square and the circle, illustrate how, from evil to good 
aspects, from one point to two and from two to one, 
three lines occultly measure the square of materiality and 
the circle of spirituality, all souls on all planets respond- 
ing to the law which draws each and all to one divine cen- 
ter of life, light and love. 



TWELFTH EXPERIMENT. 

Make a clairvoyant reading. In making this experiment, 
use the following formula. Note the impressions and vis- 
ions which impinge upon the mind as you touch or enter 
into psychic communication with the person or thing. 

FORMULA. 

1. Describe the person or thing; the person as to char- 
acter, temperament and personality; the thing as to size, 
nature, material. 

2. Describe the past, present and future. 

3. As to person: Adaptation in life, mental and busi- 
ness endowments. As to thing: Location, migrations, 
uses. 

4. As to person : Travel, sickness, changes, accidents, 
deaths. As to thing: History. 

5. As to person: Who are friends or enemies and who 
are apt to be friends or enemies? As to thing: Its effect 
on life. 

6. Describe the spirits that you see in and out of the 
body as to appearance. State names, ages, conditions. 
What message is given? As to thing: What scenes and 
visions are evoked? 

7. General remarks. 



LESSON XIII. 

The Higher Aspects of Clairvoyance. 

All functions and powers of the spirit may be abused. 
They may be degraded for purposes which are temporal 
and not employed for ends which are divine. We here 
speak of mediumship, the psychic powers and of adept- 
ship in contradistinction to talents or genius. Therefore 
the sensitive should remember that whatever may be his 
phases or powers of adeptship, he will be held account- 
able for the uses he makes of them and the good that he 
attains will be determined by his consecration. 

The honest fortune-teller, palmist, card reader, clairvoy- 
ant, are doing a work which in a sense is helpful to hu- 
manity, but, ignorant of the import of the science to which 
they owe their livelihood, they pervert, unknowingly 
its sacred aims, and while vitiating public opinion, they 
undermine the foundation of faith in the genuine mani- 
festations and inspirations of the spirit. Much more should 
be said upon this all important feature of the subject than 
would at first seem practical, and yet truth will defend 
itself against its enemies outside of or within its own 
household. 

The sensitive seeking clairvoyant development is too apt. 
to be affected by the material uses to which clairvoyance 
can be put, and the practical ends to be attained thereby, 
than by the interior and spiritual blessings which follow a 
perfect adaptation of one's powers to divine ends. Each 



122 CLAIRVOYANCE 

one seems to be seeking for manifestations needful as 
they may be, to see something or somewhat, rather than 
to realize the interior sphere or spirituality of the spirit, 
and the extended range of forces and principles which 
make up the higher life of the spirit. It is not to be de- 
plored that this is so, but it is strange that all should not 
unfold a clairvoyance in the sphere of which the light and 
law of the spirit could be perceived and realized. 

The spirit manifestations on the objective planes and 
the spiritual manifestations in the subjective spheres have 
a purpose, and that purpose is, in the formal way, to reveal 
the expression and consciousness of the soul; not to hold 
one to a fixed kaleidoscope of phenomena and noumena, 
simply as an object of curiosity or pleasure, but to impress 
upon each one through them the sense of duty. 

Hence a line of demarcation should be drawn between 
a medium who literalizes or materializes spiritual things, 
and cares naught for or refuses to be led into the higher 
Teachings of the spirit, and one who, while recognizing 
the use of mediumship, yet consecrates all mediumship to 
Divinity; who shows by teaching, behavior, works and 
realization that matter is the vessel into which the spirit 
pours its oil, by the light of which mankind may open up 
the interior spiritual world, place the will upon heavenly 
things and so ensphere the life in Divinity. 

To be able to see clairvoyantly and give trance or in- 
dependent tests of spirit presences is well in its place but 
such work is altogether auxiliary to the higher work and 
office of the spirit 



CLAIRVOYANCE 123 

Clairvoyance, in its higher aspect, is divination through 
a consciousness illumined and unfolded by spirituality. 
Spirituality with adeptship is the key to the realization of 
one's Divinity. 

Adeptship by a mastery of the mental and physical 
powers and sense of the soul proves objectively one's 
Divinity; spirituality makes this an experience and a reali- 
zation. 

There are sensitives who are both unregenerate and 
material; that is, they have not yet been "born of the 
spirit," baptized with its own fire of inspiration. 

To those who, like Nicodemus, seek to understand the 
esoteric significance of the exoteric fact of birth, Jesus 
points not to the phenomena of embodiments through the 
generative processes of Nature, but to the awakening of 
the spirit as out of a sleep into the consciousness of the 
spiritual life and being. And this awakening is attained 
through spirituality and leads to consecration. 

There is no question but that the mission of modern 
Spiritualism is to place both spirit and mediumship where 
their use and purpose will be perceived, and where medi- 
ums as well as their disciples will have no other propa- 
ganda than the inspirations of truth. When this shall 
have been attained, jealousy, envy, spite, selfishness among 
the mediums will have ceased, and the world will reap 
the peaceful benefits of a spotless and consecrated min- 
istry. 

There is, however, an aspect to clairvoyance as a fac- 
tor of consciousness which must now be mentioned, and 
which, if fully understood, will lead to benefits to sensi- 



124 CLAIRVOYANCE 

tives and all who are interested in spiritual development.* 
If clairvoyance has material advantages, surely there arfe 
spiritual which have not yet been realized. If clairvoyance 
enables one to see spirits in and out of the body, time and 
space being no barriers, surely it also enables one to per- 
ceive the interior heights of the sphere of the spirit. And 
this is the important aspect to which we wish to call at- 
tention, for two reasons: First, that one may be divinely 
human in the uses to which he puts conscience, will, facul- 
ties, functions and prerogatives; secondly, that he may 
know his sphere and mission in the world. 

That clairvoyance can procure one these benefits is evi- 
denced by the facts which it affords of divination. The 
consciousness, symbol of the All Seeing Eye, is free to 
perceive the wisdom of God. It is God revealed, but the 
revelation depends altogether upon the grade of one's 
spirituality. As spirituality deepens, the soul unfolds and 
the sphere of spiritual light expands, and in due time the 
spirit realizes God. To understand the object of life is 
not to remove from one planet to another, nor to force 
the apotheosis by magic, if that could be done, but it is to 
know one's self. And who knows himself best but the 
person who unswervingly and tenaciously lives the Christ 
or God-life and despite the evil and ignorance in the world, 
enters the silence where God is, becomes pure in heart 
and mind and does his work, because conscious that his 
best effort is proof of his consecration to God. 

*Only one in 50,000 is a medium. All possess supernormal p6*rtn t 
which should be expressed consciously now and here. 



CLAIRVOYANCE 125 

The mission of spirit through mediumship and adeptship 
is to prove that man is as near to God on this planet, as 
near to the centre of being, as near to truth, as he ever 
can be, and that since he can commune with spirits, so 
he can commune with God. 

Forms but veil the spirit; they do not set it at naught; 
they but manifest it; they do not make communion im- 
possible. The spirit when penetrated reveals the mystery 
of its embodiments and expressions, and this clairvoyance 
proves. 

It is man's privilege to penetrate the arcana of the uni- 
verse and grow potent and divine through spirituality. 
This is the key to the realms on high, the happy gateway 
to the sky. This is the light of consciousness that seers 
have said never was on sea or land, but is perceived within 
the curtain of the senses. This is the realm where as from 
a universal, unchanging and eternal centre souls swarm 
to catch the breath of the Light of the World. This is the 
heart of the White Rose, that fashions each petal white, 
that the eye may see the Divinity of the spirit and know 
that spiritual unfoldment and realization lead to freedom, 
love and peace. 



THIRTEENTH EXPERIMENT. 

Withhold nothing, but perceive how clairvoyance opens 
the sphere of life eternal in all worlds. Apply the rationale 
of clairvoyance to the vision and perception and enter the 
temple of Solomon — the innermost Reality. 



LESSON XIV. 
Crystal Reading. 

Crystals and glass balls* are X-ray media of concentra- 
tion. As such they reflect the objective or subjective con- 
tents of the mind of the reader, very much as the X-ray 
affords a photograph of the interior organs of the human 
body. 

Every form of life in seeking polarity describes two 
triangles which intersect each other at a common centre 
like a letter X. This geometrical figure explains the light 
of the spirit in relation to the light of the sun, but the 
exact correspondence between the spirit and matter is em- 
bodied in the trine of the pyramid which is one-half the 
figure or the double, interlacing six pointed star which 
is the whole figure, mystically and occultly arranged. 

In concentrating upon the crystal, the mind through the 
eyes makes a triangle, the center of which is in the mind 
or rather the ego, the point of which lies within the 
crystal, the whole figure embracing the outer (objective) 
and the inner (subjective) triangle. The mind becomes 
the centre or the conjunction of these two triangles of 
vision. 

That the co-ordination of the two triangles as is illus- 
trated by the letter X should be perfect, so that from the 

'Crystals are the best vehicles for clairvoyance because natural. 
Crystals are the creations of nature, glass balls are the products of art. 
The purest and most perfect crystals are worth from $25.00 to $5000, 
glass balls which are inexpensive are equally serviceable although dif- 
fering in their essential construction. 



128 CLAIRVOYANCE 

inner centre of the ego to the outer centre of vision, from 
the sphere comprehended by the triangle of clairvoyance 
to the sphere comprehended by the triangle of physical 
seeing, the translation of the idea of the subject to the 
form of the object should be free and instant. The crystal 
reader should hold the mind in unwavering poise and con- 
centration. This is the all important condition. 

The crystal should be placed on a pedestal and on the 
level with the eyes, not far removed from the reader or 
one who expects a reading. When not in use it should 
be kept in a dark cloth to prevent the obtrusion of foreign 
auras and objects and promiscuous magnetisms. 

The secret of successful crystal reading is first, in clair- 
voyant qualification and second, in observing the simple 
conditions here set forth. 



DIVINATION. 

A Series of Esoteric Teachings on How to Divine 
Material and Spiritual Things. 



LESSON I. 

Conditions. 

"As it is above, so it is below; as it is within, 
so it is without." 

Negativity. 

Avoid negativity. It is the form of nothing and chaos 
and invites obsessions. Evil exists in negativity and is 
another name for it. Evil has no existence in reality or 
spirit. It is the substance of nonentity and is the oppo- 
site of entity as love is the essence of entity and is the 
opposite of nonentity. Negativeness is unconsciousness 
and leads to trances and obsessions. It absolves the ego 
from consciousness to become the subject or object of an 
external form or personality, equal to or greater than its 
own. Neither wisdom nor realization is attained by nega- 
tivity. 

To hold the ego in and to consciousness where it is 
self-conscious or realized, in short, where it realizes its 
Divinity, whether in thought, feeling, or act, and not where 
it is lost to consciousness and absorbed in thought-forms 
or absent mindedness, is to overcome negativity. The 
Spirit cannot reach the mind in negativity, as it is taught 
by Paul; (I. Cor. 14:21) "in the law it is written, with 
men of other tongues and other lips will. I speak to this 
people ; and yet for all that will they not hear me, saith the 
Lord." And the reason for this is the habit or prejudice 
of objectifying life at the expense of spirit. 



CLAIRVOYANCE 13.1 

Passivity. 

This is the state of mental poise and self-reflection in 
which the ego is aware of itself in mind, rather than aware 
of thought, feeling, or action, which play subjectively and 
objectively through mind. To be passive the ego must be 
aware only of itself as a complete and perfect whole and 
must so exalt the self as to detach it for the time from 
the world of objectivity or subjectivity which enthralls 
it. To do this the five windows of the soul (the senses) 
must be closed, so that neither sensations nor perceptions 
can abstract or engage the ego. The ego can realize itself 
as prepared for whatever is to occupy or impress it. If 
this does not obtain then personal, extraneous or foreign 
impressions will preoccupy the mind and tincture and ef- 
fect both its passivity and whatever enters into it. The 
passive mind is quite virgin of all conception or inception 
of thought and feeling, emptied as it were, of that which 
is no part of its original nature or element. As quiet, clear 
water (water is a symbol of the mind) reflects whatever 
is above, beneath and within it, so the mind in passivity 
is ready to reveal whatever is reflected in it. 

Receptivity. 

Receptivity is the condition of the ego or soul for con- 
sciousness. The Soul is aware of itself only through and 
in receptivity. It is the condition which affords the defini- 
tion and interpretation of what the ego by nature is in the 
divine world or in Divinity. And it is the key which un- 
locks the occult and mystic sphere of the soul. To be re- 



132 CLAIRVOYANCE 

ceptive is to let spirit touch the spirit consciously, so that 
from an inner and a divine centre, the spirit's expressions 
and manifestations can be traced and penetrated. 

To attain receptivity, one must polarize the soul through 
passivity within consciousness until the sense world or the 
world in which the ego expresses and manifests its desires, 
is submerged, or overcome by the sphere in which the ego 
is free to know and understand as God knows and under- 
stands. This further implies and means that in the sphere 
where the ego is self-realized, it can behold the actual as 
in a dream and grade the space and time sphere or plane 
of the soul, so as to enter it and discover by the law of 
correspondence, any doer in his sphere of the doing and 
the thing that is done — in short, receive as the word re- 
ceptivity signifies, the spirit actually or ideally. 

The word receptive implies the reverse of action which 
impels the ego or spirit from the center. Receptivity takes 
the spirit back to the centre by withdrawing it from 
a false or hypothetical centre, as when the ego seeks real- 
ity and realization in manifestations. 

To pass from thought and feeling to the one that thinks 
and feels, is the conscious process through which the ego 
passes to realization. And the condition which obtains 
after the pendulum of the soul swings forward (in action 
or manifestation), and backward (in reaction or expres- 
sion), is what is here meant by receptivity; in short, when 
the pendulum is at rest. 



CLAIRVOYANCE 133 

Concentration. 

The theme of concentration is centralization. The one 
subserves the other. In concentration the ego is directed 
upon the centre and is reversing the order of thought, feel- 
ing, and action set up by desire. *As the ego is involved 
in desire, it detaches itself from the centre and becomes 
absorbed in centres which are set up in the mind. These 
centres are actual but illusive, and veil the ego to reality, 
that is, they obsess the ego, the ego does not obsess them. 
In Divine Science concentration has everything to do 
with the center, for this is not only the literal but the oc- 
cult meaning of the word — (from con and centre, with the 
centre.) In concentration the ego realizes itself in all that 
it feels, thinks, and does, rather than in perceiving the 
feeling, the thought or action as somewhat apart or in 
themselves. In concentration the normal and supernormal 
realization of the Spirit in maintained, first as to time, for 
the Spirit is conscious of eternity because it is eternal; 
second, as to space, for the Spirit is conscious of infinity, 
because it is infinite. As realization is centralization, con- 
centration affords the ego perfect self-realization. In the 
effort to concentrate, attention must be directed from the 
object and subject to the ego which is neither objective 
nor subjective per se. For the ego to bury or lose itself 
in either objectivity or subjectivity is to decentralize itself 
and make matter rather than spirit the centre. 

Mark ! matter is the plane of number and differentia- 
tion, wbere time and space abound. 

*For complete exposition read "Telepathy," by the author. 



134 CLAIRVOYANCE 

Spirit is the sphere of the one, the Absolute. How is 
normal or supernormal concentration possible on a plane 
where many centres are set up for the one? Much is 
implied in the point of view but most in the centre of 
vision. Points of view are ever changing and dissipating 
to reveal the centre of vision, which centre is God. 

Conception or perception or any form or process of 
ideation will not avail because they have to do with the 
mind in which the centre appears reflected and refracted 
in many and multiform centres. 

Neither concentration nor centralization have any other 
end than Divinity or God. Perception, Conception, and 
Ideation have to do with the form of God and God is 
formless. When the ego is conscious of itself, not of its 
parts or forms it is centralized. 

No external nor internal key can be given that will open 
the mystic door of the temple of the Spirit. All yoga 
practices are futile, if the centre is not realized. I will, 
is masterful but, I am, is Divine. To be, is the end of all 
yoga practices, and so concentration resolves itself into 
the I AM or BEING. Absence of will, thought, feeling, 
action and presence of Divinity is the method from the 
many to the one, from the differentiating to the Eternal, 
from existence to Being. The attainment of such con- 
centration as is here indicated is through aspiration. 

Desire is personal and for existence, aspiration is 
universal and for Being. 

Aspiration is an element of concentration, because it is 
the mystic process by which Spirit realizes Spirit. Aspira- 
tion is inspired by the consciousness of the indwelling 



CLAIRVOYANCE 135 

One. And to aspire is to sublimate or purify the soul 
until it is illuminated. 

Meditation is a form of aspiration and by it the wheat 
of truth is sifted from the chaff of error. By it the hu- 
man image is translated, transfigured, and glorified into 
the divine idea, and by it the soul is absolved from matter 
and the senses and absorbed by Spirit. 

One theme obtains in meditation as in aspiration and 
it is God. And so aspiration and meditation are, as they 
ever were exalted by religion, the sacred, mystic pro- 
cesses of Divine understanding and realization. The Bible 
is not so much an outer moral code, as an inner, revealed 
law of the Spirit. 

The Silence. 

Receptivity and aspiration have especially to do with 
the silence. The one is the door from without, the other 
the door from within the temple of the Spirit. There is 
nothing doing in the silence. Thoughts, feelings, actions, 
desire itself, are at an end. Within it, when one realizes 
it, life is exchanged for death, light for darkness, love for 
experience and realization for action. 

It is the sphere of consciousness. Here one realizes all 
things that were, are, and ever will be in the moment of 
eternity. It is the hidden centre, because it is luminous 
not at, to and from the circumference but where God is, 
the centre which is everywhere, because Reality is Omni- 
present, yet whose circumference- is nowhere, because 
Omnipresence is without bound or limit. 



136 CLAIRVOYANCE 

Aspiration is God's appeal to God, from the depths to 
the heights, the mystic password between the inner and 
outer court of Deity. 

Few know how to pray or aspire so as to unfold the 
soul. To let the soul rise or exalt itself by ecstatic love 
and adoration of God is the end of Raja Yoga teaching 
Union with the Divine can be had in no other way, for as 
the soul aspires to Deity, life thrills with Spirit and the 
life is then alchemized into its one element, as when old 
age quaffs the magical elixir and feels the blood change 
into a mystic substance that entrances the mind, and 
awakens eternal youth again; or as when the sun distils 
the potion for the earth to drink and which when taken 
into the system, resurrects nature from her deathlike 
trance into a garden of paradise. All this is Rosicrucian 
to the one who understands. 

The spiritual life is not a life, ever exhausting itself in 
manifestation or expression, but it is the life which is 
realizing its being. *So, aspiration becomes the mystic 
path which one finds and many lose and which is pervaded 
with the magnetic light, in which a sea of diamonds seems 
to sparkle as the soul draws nearer and closer to the Si- 
lence. 

The mystic process of entering the silence may be thus 
explained. 

Loosen the personality from attachment to the sense 
world by concentrating the self or that realization of the 
self, which is termed the "I AM," upon the Ideal. 
Thought, feeling, action as polarized through the mind 

*Read John IV. 



CLAIRVOYANCE 137 

upon phenomena will dwindle away and cease to attract 
the ego. The ego, thus liberated, will centralize, which 
is its normal and supernormal nature. When this obtains, 
and the ego realizes centralization by the very absence 
of thought, feeling and action, consciousness, not as in 
its expressions as when the ego is aware of itself by or 
in thought, feeling and action, but as it is after the mind 
has subsided, will reveal to the ego the luminous sphere 
of the silence. 

If the soul can realize what it is, or its own nature by 
this mystic process, it can then understand what the mind 
and its action signify in this inner and outer world. As 
consciousness is self polarization or the realization of 
Divinity and obtains only when the Self and not its forms 
are realized, prayer or aspiration is the process which de- 
clares its freedom and sublimates or spiritualizes it. Thus 
the soul enters the silence. 



LESSON II. 
Vibration and Polarization. 

Vibration is the action set up by the ego as it polarizes 
in its sphere and plane of expression and manifestation. 

The degree of vibration is determined by the law of 
mathematics. 

Vibration is even or uneven, whatever the degree may 
be and that quality of vibration is determined and fixed 
by the ability of the ego to hold itself to whatever polarity 
it establishes. Any polarity depends upon the materiality 
or spirituality of the nature of the ego, and vibration 
follows and obeys the impulses of the ego. Desire is the 
impulse which influences the ego to polarize on objective 
things, and such is the mysterious, subtle and impelling 
power of desire, that feeling becomes the subject of its 
object which is thought and action is its result. 

'The thing" which is Divinity, has within itself the 
potential capacity for the differentiation of "the thing" 
into things, of radiating from one which is Being (on the 
Greek for being), to many which is existence. Desire 
is that which makes the uncreate become the create, being 
become existence, spirit become matter, consciousness be- 
come mind, reality become appearance, the ideal or idea 
become the actual, real and the form. 

The law of mathematics reveals in numbers the exact 
degree of the sphere and plane of the expression and 
manifestation of the ego, and this relation or ordination 
is discovered and revealed, not by any exoteric system of 



CLAIRVOYANCE 139 

numbers but by Divinity. Thus when any number is pr&» 
posed or suggested as indicating the degree of the soul's 
action, intuition, which is the oracle of divine inspiraton, 
which interprets, defines and declares only the one 
teaches or informs the ego exactly where and what the 
ego is expressing and manifesting, and intuition is un- 
failing. By no mental process can one plus one be three — 
it is two ! This intuition declares, and this is what is im- 
plied in and taught by the law of numbers. 

Spirit or Divinity, Consciousness and all that is of 
Spirit or Consciousness, is free of vibration or action, and 
that is why Nirvana, which means freedom, or bliss is 
associated with Divinity. The ego though potentially but 
not actually dual, moves in the sphere of vibration, and 
as Divinity is infinite, so the ego in action must pass 
through the infinite series of expressions and manifesta- 
tions of itself. 

All this is declared by number. This is what Plato 
meant when he taught that God geometrizes. This is the 
meaning of experience or differentiation in mind, al- 
though its theme is realization through consciousness or 
the one spirit. 

To polarize on any sphere or plane depends upon the 
freedom of the ego from any self-limitation to or self- 
attraction for that sphere or plane. Then, all other things 
being equal, the ego at will keys its vibrations to the de- 
gree of the expression and manifestation of the soul and 
enters the sphere or plane of that particular soul. This is 
precisely what is done when any knowledge is obtained, 
because it is the order of the ego's existence and the law 



140 CLAIRVOYANCE 

is one and the same for it or for any who may desire to 
be with it. The soul knows the soul objectively only as it 
knows itself or it subjectively, as the correspondence is 
mathematically uniform between spheres of expression 
and planes of manifestation. 

The color scheme of light as reflected in the spectrum 
will prove suggestive. The ego is free to enter negativity 
or darkness, positivity or light, and realize chaos and 
cosmos, from centre to circumference. 

Black is the even number one and stands for matter 
or negativity, the nothing from which the one or thing 
is generated or manifested. Light is the odd number one 
and stands for spirit or positivity, the nothing from which 
things are reborn into the one. As the ego is polarized, 
the two aspects of the one stand inter-related from sphere 
to plane, from centre to circumference, and infinite ex- 
pression and manifestation begin and end in that which 
is not one, or nothing, which mystically speaking is God. 

Blue and red stand for thought and feeling, the objec- 
tive and subjective polarity of the ego; and wherever and 
whenever these colors are present, certain states and 
planes of the soul are expressed and manifested. The 
thought and feeling, sphere and plane of the soul are thus 
revealed by vibration. 

Science has approximately determined in number the 
vibration frequency of color waves and as it is true that 
the color scheme or solar spectrum corresponds with the 
mind spectrum as expressed in willing, feeling, and think- 
ing (the will reveals the yellow, because it is through the 
will that the life is creative — that is, it is reproducing in 



CLAIRVOYANCE 141 

form what the ego feels and thinks), then wherever and 
whenever these colors prevail or predominate, either in 
their primary or complementary form, as red, yellow and 
blue, or green, orange, violet, indigo, like vibrations and 
qualities are indicated. 

To key the mind to the vibration frequency of the blue, 
yellow or red, green, orange, violet and indigo, or in their 
comparative or superlative forms, as coarse or fine, dense 
or rare, murky or clear, is a simple matter — a problem 
only of concentration or polarization. 

As all states and planes of the soul are involved in the 
color scheme (read "Auras and Colors" by the author), 
the question of where the soul is manifesting and what 
the soul is expressing is a science that has to do with 
an understanding of color meanings. (Refer to Dictionary 
of Color Meanings in "Auras and Colors" by the author). 

In order to derive the correct astral number or psychic 
quality of any color, attention must be given and under- 
standing had of the color proportions. Thus if the pre- 
dominant color is red or blue and that red is fine while 
the blue is normal — that is, neither coarse nor fine, while 
the red and blue are touched or veiled by the other colors, 
the division of the numerical values of the color picture, 
divided by the sum of the numbers for which each color 
stands in the color spectrum, would be the astral number; 
and the psychic quality would be discovered by the com- 
posite result of the blending of these relative colors. Ex- 
perience in color perception will prove the science which 
is here declared. 






142 CLAIRVOYANCE 

The more rarified and luminous the color, that is, the 
less of color the soul manifests, the more spiritual is the 
life. Light is the life of the spirit and that light is ever 
sublimating and spiritualizing the sphere in which the 
ego exists. This is the key which will unlock the mystery 
of soul differentiation, psychic attractions, the spheres 
and planes of the ego when vibrating color waves. 

The colors are veils which the soul mystically weaves 
and uses for sight seeing. He who understands this is 
seldom mistaken in his psychic delineations. 

To lift the veil is done by the adept who understands 
how to realize all things without himself becoming the 
thing he perceives, nor the observed of all observers. He 
sees without being seen as the clairvoyante or seer sees 
what to others is beyond or within the sphere of their 
sight or seeing. To such as realize polarity the path of 
the soul is as open as the day. 



LESSON III. 

The Rationale of Divination. 

He who understands and can apply the Law of Vibra- 
tion, as expressed through matter, can key the ego to 
the degrees of action, by and in which the psychic seeing 
or vision becomes operative. For clairvoyance (clear 
seeing) is both organic or functional and spiritual — that 
is, it has to do with objectivity and subjectivity, as well 
as with ideality and Divinity. The organic or functional 
clairvoyance is always psychical, although the normal see- 
ing is usually associated with the sense of sight and the 
organ of seeing which is the eye. 

Psychic seeing is both objective or physical, and sub- 
jective and spiritual. It is with the latter kind of see- 
ing that this Rationale is concerned. 

Familiarity with subjective seeing and visions is the re- 
sult of practice or the use one makes of that psychic or 
supernormal power, potential in all. 

First, let it be remembered that correspondence obtains 
between the visible and invisible world, between forms 
and ideals, between manifestation in matter and expres- 
sions in mind, and that the former depends upon the lat- 
ter and not the latter on the former. To realize this is 
to understand the law and modus operandi of correspond- 
ences between spirit and the expressions and manifesta- 
tions of spirits. 



144 CLAIRVOYANCE 

Second, let it be remembered that the ego through 
imagination which is the seat or function of the image, 
by which the image is given form; and through ideality, 
which is the seat or function of the idea, by which the 
idea is given an image, can by correspondence objectify 
as well as subjectify the vision or idea. Thus, ideality 
exalts the form into the sphere of the idea, as imagination 
exalts the form into the sphere of the image. The pro- 
cess from ideality to form, from subjectivity to objectiv- 
ity, is the method of reducing clairvoyance to organic 
or functional seeing; and the reverse is true — that is, ex- 
alting the form, by the mystic translation of the image, 
photographed or objectified in the form, to the idea. 

To key the ego to such vibration as will afford psychic 
vision, is to concentrate upon the sphere where such 
vision obtains — one must first realize the subjectivity of 
the vision. To do this the seeing and the vision must 
become imaginative and ideal. Imagination and ideality 
are not fictitious, even though they are not in the cate- 
gory of actual and sensuous things. They are, however, 
as necessary to the psychic seeing as the sense of sight 
and the organ of seeing are necessary to the perception 
and reception of light and any object discovered by the 
light. Hence it is all important to understand the law, 
nature and noumena or operations of both ideality and 
imagination. 

The clairvoyant vision is realized through and by the 
normal order of seeing, because the normal order includes 
both objective and subjective seeing and perceiving. The 
range of vibrations included in or embraced by clairvoy- 



CLAIRVOYANCE 145 

ance is larger and finer, not smaller and coarser than the 
physical; and hence more rapid. And therefore, while 
the normal, objective or organic seeing does not and can- 
not touch this range of vibration, the normal, subjective 
seeing can apprehend them. 

In order to make clairvoyance operative, the mind must 
be brought into a state of repose, if not passivity. All 
egress to the world without must be closed, and the ego, 
self-poised, must concentrate upon the subjective sphere, 
in which clairvoyant seeing and the range of clairvoyant 
vibrations become operative. The imagination here pres- 
ents a revelation to the ego as to the involved mode of 
all seeing. For seeing is shown to be ideal and no one 
truly sees who has not always before him the ideal of 
something objective or subjective. So that when the 
mind relaxes from the strenuousness of objective seeing 
and becomes passive to subjective correspondences, the 
ego realizes the image and the ideal as the forms of what- 
ever is objective or subjective to them. Because the ideal 
is the spiritual form of the image, as the image is the 
reflection of the form. The transition from one to the 
other is wholly a process of ideation. The mystery of 
clairvoyance is removed by the realization of the method 
of procedure by which the law of correspondence works 
its semblance and resemblances outwardly, that is, objec- 
tively, and inwardly that is, subjectively. 

Thus to pass from the natural or physical world to the 
spiritual world the point of view is changed. The ego 
releases itself from polarity on the world and fixes it upon 
the other, and whether the polarity be on the object first 



146 



CLAIRVOYANCE 



or subject afterwards, the polarity, generically or spe- 
cifically draws to the ego its objective or subjective kalei* 
doscope. All other things being equal, the ego is not 
denied whatever obtains in the universe in which it "lives* 



LESSON IV. 

Methods of Procedure. 

Sensitiveness permeates the soul and the system of 
functional and organic correspondences, through which 
the soul operates. The susceptibility or impressibility of 
the soul to whatever is of or not of itself is infinite. 
Whether that which touches or impresses the soul is inter- 
preted as sensation through the mind, clairsentience 
through the psychical nature, feeling through the intui- 
tion, the message is one and the same, for the unchang- 
ing law holds the soul to each expression, and expression 
has to do with whatever the soul is. 

If the soul is most sensitive to whatever arises within 
or appeals to the intuition, it can, by virtue of it, key the 
psychical or sense nature to such expression as it may 
will to penetrate. Although intuition divines unaided the 
quality of all expressions, still the ego can employ what- 
ever system of correspondences the soul has provided for 
that purpose. This system exists in the nature and con- 
stitution of the soul's life. 

Exaltation or fineness of sensitiveness frees the soul 
and is the passport or key to the reception and interpre- 
tion of correct and particular impressions. Degradation 
or coarseness of sensitiveness clouds the soul, limits it 
and makes impression from within and without inco- 
herent, chaotic and unreliable. This is the reason why 
the neophyte or student of occultism, who is aspiring for 



148 CLAIRVOYANCE 

wisdom or spiritual understanding, needs to cultivate fine- 
ness of perception, imagination, ideality and spirituality 
of life. 

Sensitiveness is chiefly if not wholly emotional (never 
intellectual) in its nature, and hence moves out from and 
is ensphered within the sympathies or the love life. In- 
tellectual natures are not as intuitive in practice as emo- 
tional natures, yet intellectual natures are never so easily 
moved upon or influenced as emotional natures. If, 
therefore, a person is more intellectual than emotional he 
cannot succeed in touching the psychic world until he 
enlarges the sphere of his sympathies. 

Sympathetic natures are constitutionally and naturally 
spiritual, but if the sympathy is not balanced by the in- 
tellect, these natures become eccentric, erratic and impul- 
sive. 

The insane are recuited from this class, the criminals 
from the intellectual class. 

To be sympathetic is one object of centralization. By 
concentration to realize the expressions of the soul is the 
important use and end of the apparatus of functional and 
organic correspondences, but to let impressions and influ- 
ences gnaw away at and render it useless or inoperative 
is the result of hysteria and insanity. 

Now, in order to obtain the results which sensitiveness 
affords, it is only necessary to rationally direct the ego 
and not suffer it to be diffusive, impulsive, erratic, eccen- 
tric; in short influenced or obsessed by anything or any- 
one that does not belong to the ideal life of the soul; for 
to the degree that the ego is negative to outside influ- 



CLAIRVOYANCE 149 

ences will it lose for the time the freedom and ability to 
enter into and survey the sphere or plane of the object or 
person under consideration. 

FOUR RULES OF ACTION ARE HERE GIVEN. 

1. Be sympathetic without being negative. 

2. Be impressional and receptive but avoid attach- 
ments. 

3. Permeate everything without disturbing the normal 
order of anything. Avoid argument and physical stimuli. 

4. Enter the silence and reveal what is there divined 
or received. 

Methods of Procedure. 

1. Occupy the silence room alone. 

2. Aspire or pray for illumination. 

3. Concentrate on the matter at hand. 

4. If in writing, hold the writing in the palm of the 
left hand or let it lay open before you on the table. The 
latter applies to any object. 

5. During the concentration let the object fade from 
vou. 

6. Note the order of visions or impressions logically, 
aid so state or write them. 

7. Observe the colors and color scheme and interpret 
hem by the Dictionary of colors contained in "Auras and 
"olors." 



ISO CLAIRVOYANCE 

8. In noting impressions understand that any impres- 
sion becomes as a trail which leads to deeper and more 
significant discoveries and revealments. 

9. Impressions vary in intensity according to habits 
through and by which they radiate. Psychical and spirit- 
ual natures radiate the most intense impressions. 

10. Intense impressions may be coarse or fine, or neu- 
tral. This quality is indicated by the influence they ex- 
press and the color they manifest. 

11. Note that as a rule coarse (not imperfect) pen- 
manship implies a magnetic nature, and fine (not perfect) 
penmanship implies an electrical nature. Neither coarse 
nor fine suggests a nature well balanced, that is, equally 
electrical and magnetic. Study well this phase of the sub-# 
ject before entering upon the work of delineation. 

12. A specific program of procedure is here subjoined. 

Program of Procedure. 

1. Describe the person mentally, socially, spiritually; 
generally as to character, temperament, personality. 

2. Describe the past, present and future. 

3. Adaptation in life, mental and business endowments 
and qualifications. 

4. Travel, sickness, changes, accidents, deaths. 

5. Who are friends or enemies, or what sort of a per- 
son is apt to be friend or foe. 

6. Spirits in and out of the body. Appearance, name, 
age, conditions, messages. 

7. General remarks. 



BENEDICTION, 

With this spirit of research you have naught to fear. 
The temple of wisdom and of the spirit is yours to pos- 
sess and enjoy. In its pure, white light that burns at its 
altar there is no shadow or changing. Its inspiration is 
perfect, its power all embracing, its love surpassingly 
sweet. Within the cloister or cabinet of its walls angels 
meet with one accord and spirit; overarching it is un- 
bounded love. Love is its oracle and her law is perfect. 
Thus make the anabasis of the soul, from the depth to 
the height, out of the sense realm into the spirit of all 
things, that the spirit may have no veil between it and 
God, but that Divinity and Humanity may be one in Har- 
mony, Light, Consciousness and Peace. Go forth, and as 
the children of the earth, bear your lilies to the upper 
light and the fragrance of spirituality will reward you 
for your toil. We shall breathe upon you the melodies 
of love until all things shall be fulfilled. Trust us ! 

The Order of the White Rose. 



AURAS AND COLORS. 

(FOURTH EDITION) 

An Esoteric Dictionary of Color Meanings. 

By J. C. F. GRUMBINE. 

This book on "Auras and Colors" contains the follow- 
ing series of teachings: Lesson I — Auras, their Origin, 
Nature and Manifestation. Lesson II — The Mystery and 
Mysticism of Color. Lesson III — The Psychology of 
Auric and Color Formations and Affinities. Lesson IV — 
The Finer Forces and How Perceived. Lesson V — The 
Spirit's Spectrum; how Auras are Manifested, Tinctured 
and Spiritualized. Lesson VI — Color Alchemization. Les- 
son VII — A Concise Esoteric Dictionary of Color Mean- 
ing. Lesson VIII — How to See and Feel the Aura. Les- 
sen IX — The Photosphere and Atmosphere of Spirit. 
Lesson X — The Aureole or Nimbus of the Saints and An- 
gels; a study of Spiritual Intercession and Introduction. 
Lesson XI — The Septonate and Illumination. Lesson XII 
— Light, Consciousness, Divinity. 

Price 50c, 



EASY LESSONS IN OCCULT SCIENCE. 

By J, C. F. GRUMBINE. 

A helpful, luminous and concisely written book for 
busy people interested in the realization of the Divine. 

■Price 50c. 

Address, J. C. F. Grumbine, B. B. P. O., Boston, Mass. 



The System of Philosophy Concerning Divinity. 

The Series — Mail Course— Fifty-Six Lessons. 

First. — THE DIVINITY OF SENSITIVENESS. 
Twelve lessons. Ten special test experiments. 

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PERCEPTION. Twelve lessons. Ten experiments. 

Third. — THE DIVINITY OF INSPIRATION. 
Twelve lessons. Ten experiments. 

Fourth.— THE DIVINITY OF HEALING. Ten les- 
sons. Ten experiments. 

Fifth.— THE DIVINITY OF ILLUMINATION. Ten 

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N. B. — The student who passes final examination suc- 
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Realization is in the regular order of the Teachings and 
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These Teachings (twelve lessons in the series) concern 
those who wish to acquire sensitiveness of spirit; to read 
character and influences instantly and without contact 
with visible form; to penetrate to the very soul of things 
and read life as an open book ; ,in short, to unfold the in- 
tuition or faculty of divination and thus become seers. 
Teaches one how to be a psychometrist. (Ten experiments 
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of Clairvoyanee. 

These Teachings (twelve lessons in the series) are re- 
markable and have reference to a specialty. All who 
follow or apply the lessons faithfully will be rewarded 
with clairvoyant or spiritual vision. Ten experiments in 
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These Teachings have to do with one of the highest 
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of Healing. 

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the source of Life, Health, Harmony and Peace ; teaches 
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of Illumination. 

This series is the final one of "The System of Philos- 
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the basis of Ontology. By the Brahmins it would be 
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CLAIRAUDIENCE 

(FOURTH EDITION.) 
By J. C. F. GRUMBINE 



This book is the first scientific attempt to present the 
psychology of Clairaudience or clear hearing in a system 
of teaching or lessons with practical experiments, which 
any student can apply in a sane, rational, conscious and 
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on the way to Damascus. Jesus conversed with the two 
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Can this supernormal power be unfolded so that all may 
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THE ORDER OF 

THE WHITE ROSE. 

BRANCHES. 

This Order is mystic and Rosicrucian, therefore, it is non-partisan 
and non-sectarian. It has two branches, the Spiritual Order of the 
Red Rose, which is the exoteric branch, and the Spiritual Order of 
the White Rose, which is the esoteric branch, both of which form, or 
rather lead to The Order of the White Rose, which is the celestial 
or main branch of the Order. 

Organization of Chapters of the College of Divine Sciences 
and Realization. 

All who are interested in the cause of Universal religion and the 
ideal of the Order are cordially invited to support the local chapters by 
becoming members. Chapters or members of chapters can be found 
in nearly every centre of civilization in the Western World, and by 
communicating with the President, membership can be obtained 
where you can succeed the best in your personal efforts and aims. 

The Order of the White Rose. 

OBJECTS. 

FIRST. A spiritual organization to establish Universal Religion 
generically set forth in the Teaching of the Order of the White Rose, 
W-ich form a System of Philosophy concerning Divinity, and, as 
further expressed in the spirit of truth contained in the sacred books 
of all ethnic or racial religions. 

SECOND. To help humanity to realize, express and control its 
innate, divine powers as clairvoyance, clairaudience, clarsentience, 
psychometry, inspiration, intuition, telepathy, prophecy, prevision, pre- 
science, healing, suggestion, ideality, will, adeptship, illumination 
so that error, disease and evil may be checked and avoided and a 
divine manhood and womanhood possible. 

THIRD. To unite kindred spirits by bonds of mutual labor and 
ministration, so that communion may be a source of profit, mental 
exaltation and spiritualization, and that the objects and aims of the 
Order may be advanced and consummated. 

FOURTH. To meet in the openness of spiritual understanding 
and fellowship and in the silence assist all who are willing and pre- 
pared to receive the power of the spirit; this labor to be one of loving 
ministration. 



FIFTH. To establish and maintain as a center of propaganda 

and discipleship, "The College of Divine Sciences and Realization," 
where students may be taught the path to Nirvana (freedom or bliss) 
by the teachers of the College, and where they can receive such wisdom 
through tuition, discipleship and meditation as will qualify them for 
their career. 

SIXTH. To inform the outer through the spirit of the inner 
world by telepathy and correspondence, and thus develop the poten- 
tial divinity latent in all mankind. 

SEVENTH. To organize and foster chapters of the Order where 
the local work can be conducted through study classes and public 
meetings and where central flames of light will be kept burning for 
all who need guidance. 

EIGHTH. To promote the success of all similar and kindred 
organizations by whatever name and in whatever country, realizing 
that whoever is not against is for us and that all life is one though 
men call it variously. 

NINTH. The Order of the White Rose, the chapters and societies 
eschew politics and members are urgently requested to foster and 
maintain its spirit at all times and in all places. No person's 
religious or political opinions are asked or compromised. 

Members to O. W. R. at Large. 

1. Any active student of "The College of Divinity Sciences and 
Realization," or graduate of the College or member of the Order. 

2. Dues two dollars yearly. 

President. 

J. C. F. Grumbine. 

Endowment Fund. 

The college solicits an endowment fund to be set apart for indigent 
students, whereby they may receive free the Teachings and Publi* 
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Sciences and Realization. Mr. Grumbine will act as trustee for said 
fund. 

Publications. 

Ail publications of the Order of the White Rose are free to its 

members. Members are graduates. 

Sending Moneys for Teachings. 

All moneys should be made payable to J. C. F. Grumbine. B. B. 
P. O., Boston, Mass. 



CLAIRVOYANCE. 

By J. C. F. GRUMBINE 



RECENT BOOK NOTICES. 

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voyance," J. C. F. Grumbine. It is a System of inspired teachings 
Concerning Divinity, especially Clairvoyance, and how to unfold the 
clairvoyant vision, to pierce the veil of sense, see and converse with 
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Mr. Grumbine has clearly and logically presented his subject in a 
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Large Glass Balls or Crystals for Crystal Reading 

and Concentration. Postage, prepaid .*. 3.00 



Address, J. C. F. Grumbine, B. B. P. O., Boston, Mass. 



PSYCHOMETRY. 

(FOURTH EDITION NOW READY) 

By J. C. F. GRUMBINE, 



CONTENTS. 

1. Introduction. 

2. Special Rules and Conditions to be observed. 

3. Mediumship and the Spiritual Gifts. 

4. The Soul, its own Oracle and Law. 

5. How to see and Perceive with the Interior or 
Spiritual Vision. 

6. Concentration and Centralization. 

7. Sittings. What they Signify. 

8. The Silence. The Voice. Divinity. 

As this is the only practical work of its kind, and the 
Teacher and Author has been requested by his thousands 
of students to prepare a primer or text book for the neo- 
phyte, the book is destined to satisfy a long felt need. 

"We could desire nothing better than that every society 
in England had a copy of this excellent work. The writer 
may produce more books but better, we do not think, can 
possibly be hoped for." — Editor The Torch, England. 

Published in paper and sent postpaid for 50 cents. 

Address, J. C. F. Grumbine, 

B. B. P. O., Boston, Mass. 



MAK13 4912 



